SAQQARA MASTABAS
PART II
BY
MARGARET A. MURRAY
WITH CHAPTERS BY
KURT SETHE
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BRITISH SCHOOL OF ARCHAEOLOGY IN EGYPT
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BRITISH SCHOOL OF ARCHAEOLOGY IN EGYPT
ELEVENTH YEAR
SAOOARA
MASTABAS
PART II
BY
MARGARET A. MURRAY
WITH CHAPTERS BY
PROFESSOR KURT SETHE
AND DRAWINGS BY F. HANSARD, HILDA PETRIE, AND F. KINGSFORD
« » ? *
--^"
BRITISH SCHOOL OF ARCHAEOLOGY IN EGYPT
UNIVERSITY COLLEGE, GOWER STREET, W.C.I
AND
BERNARD QUARITCH
11 GRAFTON STREET, NEW BOND STREET. W. 1
1937
PRINTED BY
STEPHEN AUSTIN AND SONS, LTD.
FORE STREET, HERTFORD
BRITISH SCHOOL OF ARCHAEOLOGY IN EGYPT
IPatrone
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.
^H. E. Bowman.
Sir Percy Cox.
Mrs. J. W. Crowfoot.
Sir Percival David, Bart.
G. Eumorfopoulos.
N. Eumorfopoulos.
Sir James Frazer.
Right Rev. The Bishop of Gloucester.
ip. L. O. Guy.
Dr. a. C. Haddon.
Dr. Wilfred Hall.
The Principal of King's College.
E. S. Lamplough.
iMrs. R. MacInnes {Chairman).
Sir Charles Marston.
Sir Henry Miers.
Dr. J. G. Milne.
Prof. Ellis Minns.
IE. N. Mohl.
Sir Robert Mond.
Dr. M. a. Murray.
P. E. Newberry.
J. R. Ogden.
Sir Charles Peers.
Dr. Randall-MacIver.
Dr. G. a. Reisner.
Mrs. Strong.
1 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.
PAGE
SECT.
PAGE
I. INTRODUCTION
I
CHAPTER IV.
CHAPTER I.
By Kurt Sethe.
Translation — Continued.
Anubis.
20.
Ptah-
hotep II . . . 14,
15. 16, 17
2. Collar of Seker-kha-bau
I, 2
21.
Ateta
17, 18
3. Royal gods ....
4. Priesthoods of Anubis
2,
3. 4
4
CHAPTER V.
5. Sacrifice of the King
6. Epithets of Anubis .
7. Horus and Anubis .
• 4.
5. 6
6, 7
7
By Kurt Sethe.
Translation — Continued.
CHAPTER II.
Other Early Deities.
22. User-neter
23. Shepses-Ptah I
24. Shepses-Ptah II
18, 19, 20, 21
. 21
21, 22, 23
9-
10.
II.
12.
Bast
Hat-hor
Neith .
Rui
Seshat .
.7. «
.8, 9
• 9
9, 10
10, II
CHAPTER VI.
Translation — Continued.
25. Sekhem-kay
23, 24, 25
CHAPTER III.
13-
14-
15-
16.
17-
18.
19.
By Kurt Sethe.
Translation of Inscriptions.
Kha-bau-Seker
Ka-em-hesut
Khuyu-en-Ptah
Hotep-Akhti-her
Sheikh el Beled
Ptah-hotep I
Ptah-hotep desher
II, 12
12
12
13
13
13
13
CHAPTER VII.
Details from the Tomb of Ty.
26. Scenes in the marshes. Cattle crossing
water .....
27. Details of offerings. Beasts, Birds .
28. Calf. Antelopes. Hedgehog. Birds
25, 26
26, 27
• 27
12,
CHAPTER VIII.
Hieroglyphs from the Tomb of Ty.
29. Comments on some signs . . 27, 28, 29
This volume is the eleventh memoir of the series, referring to work in 1904 and 1905.
LIST OF PLATES
PAGE
I.
Seker-kha-bau
I, 2
II.
Scene in the marshes .
25, 26
III.
i. Scene in the marshes
. 26
ii. Cattle crossing a canal
. 26
IV.
Offerings. E easts and birds
26, 27
PAGE
V. Beasts and birds . . . .27
VI. Hieroglyphs . . . . 27, 28
VII. Hieroglyphs . . . . 28, 29
VIII. Names, personal and royal in Vol. I.
SAOOARA MASTABAS
PART II
INTRODUCTION.
1. This volume contains the important trans-
lations by Professor Kurt Sethe of the inscriptions
in Saaaata_j\Iastabas I. His MS was not finished
reproduce the upper part of the figure of Seker-kha-
bau on a sufficiently large scale for careful study
(PL. I).
Besides the collar there are a few points which
1,-^ iirnrth nntinp Thoueh the wife of Seker-kha-bau
SEVEN MEMPHITE TOMB CHAPELS
BY HILDA PETRIE
Illustrated by facsimile copies of low relief wall sculptures made by
F. Hansard, F. Kingsford, H. Petrie, and L. Eckenstein
together with plans and elevations.
This volume will shortly appear, published at 25s. subscription price 21s.
Orders, enclosing one guinea, for this volume may be addressed Petrie, or
Miss Bonar, University College, Gower Street, London, W.C. i.
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.
CHAPTER I.
ANUBIS.
2. In Saqqara Mastabas I the false door of Seker-
kha-bau is 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
A^n.vJ Avx^i
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
artist ; and it represents in a highly conventionalised
form a much earlier and more primitive object. It
consists of two parts, one lying over the other. The
under portion is evidently made of some rigid
material such as metal, possibly gold. It is held
round the neck of the wearer by a ring ; attached to
the ring are three bars shaped like the zigzag sign
for water ; the middle bar runs down vertically,
the two side bars flare out to right and left
respectively. At their lower ends the three bars
SAOOARA MASTABAS
PART II
INTRODUCTION.
1. This volume contains the important trans-
lations by Professor Kurt Sethe of the inscriptions
in Saqqara Mastabas I. His MS was not finished
till after that volume had appeared. It has remained
unpublished awaiting the publication of the second
volume, and during the interval the illustrious
author has passed away. This volume is therefore
the poorer in not having his corrections of the MS
and the proofs. The only alterations I have made
in his work are in the transliterations where newer
and more accurate forms have been discovered —
often by Professor Sethe himself — since his three
chapters were written. The plate references in
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
Miss Kingsford (Lady Cockerell). These were made
before the publication of the tomb by Professor
Steindorff, 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
is republished on a large scale. Miss Hansard's
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.
CHAPTER I.
ANUBIS.
2. In Saqqara Mastabas I the false door of Seker-
kha-bau is 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
reproduce the upper part of the figure of Seker-kha-
bau on a sufficiently large scale for careful study
(PL. I).
Besides the collar there are a few points which
are worth noting. Though the wife of Seker-kha-bau
has the same short-nosed type of face as Zoser, the
man himself is not only unlike her but is also unlike
any other portraits of officials surviving from the
Ilird and I\th dynasties. The big, rather aquiline,
nose, the large projecting lips and the short chin
combine to give a sinister cast of countenance which
resembles the portrait of Sa-nekht (Petrie,
Researches in Sinai, pi. 48), and shows that this
is truly a likeness and not a conventionalised repre-
sentation of a priest of high rank. The likeness
between Seker-kha-bau and Sa-nekht is sufficiently
close as to suggest a blood relationship between
the two.
For the description of the dress see vol. I, p. 3.
The wig must, 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
artist ; and it represents in a highly conventionalised
form a much earlier and more primitive object. It
consists of two parts, one lying over the other. The
under portion is evidently made of some rigid
material such as metal, possibly gold. It is held
round the neck of the wearer by a ring ; attached to
the ring are three bars shaped like the zigzag sign
for water ; the middle bar nms down vertically,
the two side bars flare out to right 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
bar is a knob. I suggest that in the original object
the knob was a knot, and that the bar was perhaps
a cord of some kind ; or, if it were originally made
of a rigid material, that the knot was part of the
string which tied the zigzag to the curved bar. The
central zigzag ends in a ring, which I suggest was
originally a ring-amulet of fibre or string, of the kind
found in later times. The knobs and ring project
beyond the curved bar of which they are here repre-
sented as forming part.
The curved bar appears to belong to the zigzags
and to have had no original connection with the con-
tinuation on each side of the curve. This con-
tinuation is so formed as to represent the figure of
Anubis, the head at one shoulder of the wearer, the
tail at the other. Like all early figures of jackals,
the body is exaggeratedly thin. The animal is repre-
sented with two human arms, of which the hands
are held near the snout, in what is possibly an
attitude of adoration. (Cf. the gesture with that of
Neheb-ka, also an early deity.) Lower down the
body are two feet so entirely stylized that they
would be unrecognisable as feet if detached from
the body. The animal is thus complete — with head,
body and four limbs, though without a tail — on one
side of the ornament. On the other side is the body
of a jackal with four feet and a tail but without
a head. The ornament is so conventionalised and
altered from its earliest form that it is impossible
to say whether there were originally 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
collar had misunderstood their meaning. The late
forms studied by Erman {Z.A.S., 1894, pp. 18 seq.)
show that in the New Kingdom there was only
one jackal across the priest's chest. Owing to the
limitations of relief-sculpture, it is uncertain whether
this part of the necklace was cut out of sheet metal,
i.e. 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. The strings
are graduated in length, and on each is slung a single
pendant. On the first three are ankhs, the next three
hold disks, then come three more ankhs, and lastly
three disks ; six ankhs and six disks in all. The
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 ; the ring
shows that the object is not a bead, and the circular
hollow in the centre indicates that it is a disk, not
a ball.
The significance of this remarkable ornament has
never attracted much attention. It has been
suggested, 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
arguments against it are : (i) that the ornament is
excessively rare, whereas the number of known High
Priests of Memphis is relatively great, especially in
the Old Kingdom ; and (2) that Seker-kha-bau,
though he uses the title of sekhem hemti (y T ) has
not the full title which betokens the High Priest.
It seems, then, that the ornament, in the Old
Kingdom at any rate, must refer to some other
priesthood, and the importance in it of the jackal
strongly suggests a priesthood of Anubis.
3. Anubis is a god of whom very little is known.
No special locality or district belongs to him and
therefore no temple is dedicated to his sole worship,
though he occasionally has chapels built in his
honour in the temple of some other god. His function
is that of Death ; he has not, like Osiris or Seker,
any connection with the life after death ; he is
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
studied ; he has been called the God of Death, and
that is all. I therefore venture to make here a few
suggestions.
The clearest classification of the Egyptian
ANUBIS
pantheon which has yet been made is by Peteie
{Religion and Conscience, p. 68 seq.). I use it as
the basis of my argument, though with some
modifications, arranged thus : — •
1. Local deities. Usually animal or animal-
headed. These are probably the most primitive
deities.
2. 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 the friend and helper of Osiris. The original
Osirian group consisted of Osiris, Isis and
Nephthys only ; Seth, Horus and Anubis are
late additions.
3. 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
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
religion it must be remembered that that religion
was never static, and that democratization is an
influence to be reckoned with. The ideas and dogmas
originally belonging only to the King spread
gradually to the higher ranks of the nobles, thence to
the lesser officials, 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
also worth noting ; the one being for Kings only,
the other for the generality of mankind. Unfortun-
ately, in studying the religion, the greater number of
Egyptologists have been inflluenced by the classical
authors and late texts, and have not realised the
changes which took place in the long course of
Egyptian religion. The consequent result is that Ra
is regarded now as having been always the supreme
deity of Egypt. But in the proto-dynastic period,
to which Seker-kha-bau belonged, the pantheon,
particularly the early gods, were very different from
those of a later time. There is reason to believe that
in the early religion the deities, other than the local
gods, belonged to the Kings only. A local god or
goddess was worshipped by the people of the district
which he or she governed, but deities like Anubis
or Heqt, who had no local status and therefore no
temple, were special deities belonging only to the
Pharaoh, the incarnate God. Our knowledge of
the Egyptian religion is still so fragmentary that it is
essential to study the early gods singly and in detail.
Till this has been done adequately and from an
anthropological point of view, the Egyptian religion
will remain to modern eyes entirely formless and
static.
Besides the god Seker, whose name is compounded
in the personal name, only four other divinities are
mentioned in the inscriptions of Seker-kha-bau ;
these are Anubis, Seth, Seshat, and the fetish of the
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 Seker-
kha-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
religion. [Seth was god of the Ann. — F. P.]
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-
nected ideas together ; here the priests sent the
sun through the other worlds of various parts of
Egypt ; the clumsiness of the arrangement is seen
by the fact that the morning star, heralding the
dawn, appears three times in the course of the night's
journey.
The identification of one god with another is
responsible for the confusion which existed in late
ANUBIS
times between the two jackal gods, Anubis the god
of Death, and Wep-wawut, the local god of Siut.
The confusion between the two is most marked from
the New Kingdom onwards, though it began earlier ;
but even in the Middle Kingdom Wep-wawut was
not the same as Anubis ; he had his temple at Siut
and functioned within his own district, whereas
Anubis belonged to every part of Egypt.
4. The priestly insignia of Seker-kha-bau so
obviously refer to Anubis that it is worth while to
examine the priestly titles in the inscriptions. Of
the four deities mentioned, Seker-kha-bau is prophet
['lO] of Seshat and of the fetish of Oxyrhynchus,
and he holds the rare title of f^ in the cult of
Seth ; for the worship of each of these three deities
he holds one title only. But for the cult of Anubis
he holds two offices ; consequently it is only logical
to infer that he was an important personage in the
service of that god. The priesthoods occur in a
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
exception of the priesthood of Seshat ; and on the
drum there are again only civilian titles.
The two priestly titles referring to Anubis are
mdh Inpio Ijiiti t' dsr " Builder (lit. axe-man) of
Anubis, Chief of the Sacred Land " ; and hk' n
sh ntr tnpw " Ruler of the divine shrine of
Anubis ". Both are rare titles. I cannot agree with
Professor Sethe (see below, p. ii) in dividing the
second title into 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) ;
but in my opinion the word there reads Uty, as he
himself suggested, this being an epithet of the god.
In the early jar-sealings the name or figure of a
deity is often set vertically between enclosed names
of kings (Petrie, Royal Tombs, pi. xxii, 179 ;
Garstang, Mahasna, pi. ix, 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
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).
5. In the present state of our knowledge of
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,
e.g. Saqqara, show that this was not the case. If,
on the other hand, the peasantry did not practise
inhumation, what became of the bodies ? The
scarcity of timber in Egypt precluded cremation ;
the sand dries but does not destroy the corpses ;
the only alternatives would be the river with its
crocodiles, or exposure to birds and beasts of prey.
The jackal and the vulture are the most prompt
and active of such scavengers on dry land, the
crocodile being equally prompt and active in the
water ; and it is noticeable that all three creatures
were deified. The reason for identifying the jackal
more than the other two with death can only be
surmised. I suggest that the reasons were that it is
a nocturnal animal, and that it is also extremely
liable to rabies, which last would make it a terror
in the eyes of the people. Anyone who has lived in
a country where mad jackals are not uncommon will
understand the panic which they inspire. A rabid
jackal will attack a human being with ferocity
and, owing to the carrion on which it lives, its bite
is often fatal even when the creature is not diseased.
The combination of nocturnal habits and of almost
certainly fatal bites would make the jackal an
obvious emblem of death. Another fact which
in Egypt connects the jackal with death is its habit
of sitting on the tombs.
As death is the inevitable end of every life, it seems
strange, at first sight, that the King should have a
special God to bring that 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
appointed priest ; otherwise to kill the King is
worse than murder. The tribes of the Nilotic Sudan
have, until recent times, practised the custom of
sacrificing their incarnate Gods, and in every country
where the rite is practised the victim is warned
beforehand and an official executioner performs
the sacrifice. Bruce {Travels to discover the Sources
DEATH OF THE KING
of the Nile, iv, 459 seq., ed. 1790) makes this quite
clear : " There is one officer of liis (i.e. the King's)
family who alone can be the instrument of shedding
his sovereign and kinsman's blood . . . nor is any
guilt 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
of the King's own family ; and second, that in the
New Kingdom and later, Anubis is credited with
being the son of Osiris, and according to Erman
{Z.A.S., 1910, p. 93 seq.) the name Osiris may mean
the Occupier of the Throne. If, then, Anubis was
the appointed messenger of death and possibly the
executioner of the divine victim, his place in
the pantheon of royal gods becomes clear ; he is the
death-god of the King. Such a suggestion is sub-
stantiated by the customs of the Shilluk, where,
until the very end of the last century, the ororo
or king-killer was always a member of the royal
family, and also announced to the King that his time
had come (Seligman, Pagan Tribes of the Nilotic
Sudan, p. 91). In other words, the Shilluk kept up
the Anubis custom till modern times.
The significance of Seker-kha-bau's collar lies
in the combination of Anubis and the number of
ankh-signs. If my theory is correct and Anubis was
the messenger to announce death to the pre-
destined victim and to consummate the sacrifice,
masking would probably be part of the ritual.
I have already pointed out {Ancient Egypt, 1928,
p. 8) that the 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
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
story 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
priests, there is confirmation of the story in the
account by Diodorus (iii, 6, 3) of Ergamenes, a king
of Ethiopia, who was told by the priests that his
hour had come. He had no intention of being
sacrificed, 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
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
temple of Ne-user-re, of the Vth dynasty, Anubis
presents 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
and died in the seventh, while in the Vth dynasty
Ne-user-re had seven complete years of life. A case
parallel with Menkaure is that of Tut-ankh-Amon,
who also was preceded by a blasphemous King,
" the criminal of Akhetaten," but himself returned
to the old religion and its rites and customs ; he
reigned six years and died in the seventh. Again,
in the 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
the sacrifices ". If the sacrifices included the killing
of the royal and divine victim, the action of the two
Kings is quite understandable, but the action of the
priests on the accession of a pious and retrogressive
Pharaoh is equally understandable ; they insisted
on the fulfilment of the religious law after the law-
lessness 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
Ne-user-re the length of life allotted to the King.
His priest, masked with a jackal's head, was the
dread messenger announcing the immediate
ANUBIS
approach of the final scene. The summoner, who
called the incarnate God to become the chief god
of the next world, had no temple, for there was, then
as now, no means of propitiating death. Prayers and
sacrifices 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 and the six ankh-signs combine to show
that the collar refers to the six-year period of
Menkaure, 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
be sacrificed, not murdered ; and the sacrifice must
always be performed by a priest. So little is known
of the early religion of Egypt that it is quite un-
certain, though not unhkely, that the summoner
and the 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.
If, as Erman has pointed out, the name Osiris
means simply the Occupier of the Throne, the
inclusion of the Death-god in the Osirian Cycle is
logical, for one of the central doctrines of the
Osirian faith was the death, by violence, of the god.
Seth's role of executioner is also in 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 was probably the successor to the throne,
and in the legend 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 and that also, as the official representative of
Seth, he consummated the sacrifice.
6. Though Anubis has several epithets, I propose
to discuss only three of them here.
(a) -\r^^ r^ ^^j Wt. This epithet has been
variously explained, but to my mind the explana-
tions leave much to be desired. The rare epithet
^\> Wtj " He of Ut " (see p. ii ; also Garstang,
Mahasna, pi. viii, i) should be considered in this
connection. The determinative is usually called
the city-sign, and therefore a " city of Ut " has
been invented. Wt has also been called the " city
of bandaging ", though it must be fairly obvious
that no such city ever existed. The so-called " city-
sign " 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
of the word ; it was not necessarily even a village
or a hamlet. But the word Wt is well-known as the
term for an oasis ; hence the epithet can be trans-
lated " He who is in " (or " from ") " the Oasis ".
(&) flEriin ^«'i^' sh nlr " He who is in front of
the shrine of the God ". In this title the shrine is
always represented from the front, and in detailed
examples the door is shown. It is a lattice-work
shrine, and the meaning must be studied in con-
nection 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
is made of lattice-work, like the walls, 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 Nilotic Sudan, pp. 91, 92). The hut-shrine,
with the figure of the death-god cunningly woven
into the actual structure, shows very clearly that
it 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
ANUBIS
death-hut. If the early Kings were put to death by
the same method as the Shilluk chieftains and if, as
I have suggested, the priest of Anubis was the royal
executioner who closed the doors, the epithet " He
who is in front of the shrine of the God " becomes
intelligible, especially when it is remembered that
in that title the shrine is always represented with the
door visible. My contention, that the King and the
God were one and the same as late as the Old
Kingdom, receives confirmation in the tomb of
Persen (Mar, Mastabas, pp. 299-301), where the
formula for the dead man implores that he may
" walk on the beautiful roads on which the worthy
ones walk to the King " .
(c) ^^ W '^^ ^' ^^^ '' ^^^- filhW' ^"^^' ^' ^^''■
This epithet again refers to Anubis as a death-
god. In this connection the word dsr means " cleared,
purified ", with the sense of driving away evil spirits
or evil influences. The phrase f dsr means a cemetery,
and is used, according to Erman and Grapow {Wtb.
v, 228), with special reference to Abydos, the royal
burial-place of the 1st and Ilnd dynasties. This
again brings Anubis into connection with royal
deaths.
7. The combination of Horus and Anubis is
again strong evidence that Anubis was in origin a
purely royal deity. The falcon was the totem of the
Pharaoh from the time of Narmer onwards. His
four standards on the slate-palette are two falcons,
a jackal, and the placenta or birth-sign. On the
mace-head the standards are arranged in a different
order, jackal, birth-sign, and the two falcons. If
my 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
Amenemhet I, " He has flown up to the horizon
to join the Sun." And that the King had a falcon-
totem for his lifetime is shown by the human-
armed falcon on Nanner's slate palette, by innumer-
able 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
beside it.
CHAPTER II.
OTHER EARLY DEITIES.
8. Bast. The title of Zefau " Great One of
bsi " cannot refer to the goddess, whose name in
the Old Kingdom (see Mariette, Mastabas, p. 70 ;
Petrie, Medum, pis. xvi, xx, xxi ; British Museum,
No. 1324) is spelt M^^s,?? '^ (abbreviated to ^^
in later times). Bast was a cat-goddess, and the pot
of perfume, 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
strong and rather acrid variety beloved of cats.
The spelling out of the name appears to indicate
that the early pronunciation was sb't, altered later
by metathesis. The meaning would then be " She
who causes to be a soul ", the " Souhfier ", if I may
be permitted to coin a word. This name is parallel
with the causative epithet applied to another deity
s-bk " He who causes to be pregnant ".
J
Nothing is known of the ritual of Bast except
the description by Herodotus (Book ii, 60) of the
orgiastic ceremonies and dances held in her honour
in the Delta. It is possible also that the perfume,
with which she is so closely associated, had an
intoxicating quality, and that her votaries like those
of 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,
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
was paired off with Ptah, but Bast was always a
deity without a consort. 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-
killers, and are often kept for that purpose. In the
religion, which after all only reflected earthly ideas,
the divine cat was the destroyer of evil symbolized
as a snake.
8
HATHOR
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
bst is the head of a lioness ; this would seem to bring
it into relation with the two feline goddesses, though
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 " as the translation, but this
is only because in the list of titles it precedes, or is
written parallel with, the title v\ <=> ? imj-r
pr-hd, which was the highest office in the Treasury.
I suggest that the object represents a weight,
probably of small size for weighing precious metals.
Among ancient peoples the primary weights and
measures were often regarded as sacred and were
kept in the temple as the safest depository of the
period, and there guarded by the priests. But in less
troubled times the guardians might well be laymen.
In the Vth dynasty conditions were settled, and it is
quite possible that in Memphis, the capital of the
country, a civilian guardian might be appointed ;
but the sanctity of the object would be indicated by
the form, which placed it under the special protection
of the lioness-goddess of the city.
9. Hathor. The goddesses most frequently
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 almost lost ; this is particularly the case in regard
to Hathor. In late times she is fused with all other
goddesses, especially with Isis as the Great Mother.
But her position was comparatively humble in the
Memphite nome, where she was identified with the
Lady of the Sycomore. This title was entirely local
in the Old Kingdom, though later it spread with her
cult to other parts of Egypt. That she was
worshipped elsewhere in the Old Kingdom under
other titles is proved by her epithet at Dendera of
" Lady of the Pillar " (Mar. Mast. p. 311 for name of
pillar). As Lady of the Sycomore her priesthood at
Memphis in the Old Kingdom consisted of women
only ; as Lady of the Pillar women were pre-
dominant in her service. There is only one record
of a priesthood of hers as Lady of Ciisae, and that
is held by a man.
The explanation usually given of the name of the
goddess is the literal translation of the hieroglyphs
in which it is written.
House of Horus
The attempt to prove that it means " Mother of the
unborn Horus " is surely untenable. Had the
Egyptians wished to call her the pregnant goddess,
they would have done so openly and would not have
taken refuge in a modest paraphrase. " Horus in the
womb " (Hnti-ht) was a popular god at all times,
particularly in the Middle Kingdom, and our modern
ideas of propriety and modesty would not have
affected the ancient Egyptian epithets for a goddess.
The translation House of Horns means nothing as it
stands, and should be abandoned and another trans-
lation sought.
B.-^RTON {Semitic and Hamitic Origins, p. 168, ed.
1934) has attempted this when he suggests that the
words are really Ht-hrt, translated as " She of the
lofty House ". But here again the translation is
inadmissible, as hr means " above, over ", not
" lofty ". The Egyptian word for " lofty " is k' .
There is, however, another possible explanation
of the name Hathor, to which I would call attention.
The T in the middle of the name is not explained by
either of the derivations proposed. The Egyptian
o survives into the Greek and Coptic translitera-
tions only when it is a root-letter ; when it is merely
the feminine termination, as in the word ht
[90=1 J), it disappears unless supported by a
pronoun. The fact that the T remains shows that
a pronoun was originally there ; 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 termina-
tion. 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
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
the cow with 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.
NEITH
but in later times it was Nut who had charge of the
dead. 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
face and cow's ears and horns. But the heavenly
cow, who gives birth to the sun and moon, may be
either Hathor or Nut indifferently. Even as late
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
that Hathor was a Mother-goddess ; nor, until she
was fused with Isis, had she a consort. She was not
specifically connected with water or with agri-
cultural fertility, that is to say with sowing and
reaping, which may mean that she belongs to a pre-
agricultural period, to 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
goddesses. Her identification with Ashtoreth-
Karnaim, the cow-horned goddess of Babylonia,
has been noted by Muller, Asj'en itnd Enropa, p. 313.
10. Neith. 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
important shrine in Memphis. Her title, Neith,
" 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
(in the 1st dynasty they are set on a pole ; see
Petrie, Royal Tombs i. Front., ii, pi. x, 2). The
emblems are : (a) crossed arrows, and {b) two bows
in a case {Ancient Egypt, 1921, p. 36) ; these
indicate that she was a goddess of the chase. The
earliest examples of the emblems are from the royal
tombs at Abydos and Naqada, and occur in the name
of the queen, Neith-hotep. The meaning of the name
is at present unknown ; it appears to be the same
as that of the crown of Lower Egypt, which was
itself a divinity.
established by Erman, Sethe, and others that the
duplication of a sign is not necessarily the duplication
of the syllable in reading, but may represent the dual
form. 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
not rwrwtj as written, but nvtj as Naville noted
{Sphinx, 1902, p. 195). The meaning of the word
has, I think, been discussed only by Naville {op. cit.),
who, however, did not recognize the ci as the
feminine ending, but suggests that the tj is a nisbe-
form, 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
the entrance. A guardian of the door or gate is
often a deity (cf. the god Janus), and it is therefore
not surprising to find a priest of the cult.
One of the earliest examples of the lion or lioness
as gate guardian is on a clay sealing of King Zer
of the 1st dynasty from Abydos (Fig. i). Some years
ago Professor Petrie drew attention to the con-
nection in this sealing between the shrine and the
guardian lion with the triple bar on its back ; he
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,
i
K^
Fig. 1.
Fig. 2.
11. Rui. The name ^___^_2^ appears to be
equivalent to the later ^^ ^^
-^^ ^ It is now well
in the list of his titles. The inscription of Kay-em-
hest gives the reading rwj, a masculine dual form of
which the feminine would be rwtj. The early
examples show what appears to be a maneless lion,
10
RUl
hence the mascuHne word rwj ; the want of a mane
suggested to the later Egyptians that the animal
was female, and the feminine fom; ruij was adopted.
An important point in regard to the lion-guardian
is the form of the shrine on the clay sealing. It
must have been made of lattice-work, and the
upper part represents the jackal god, Anubis ; the
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,
pi. xvi, 114, 116, 117) ; only one shows the entire
building, the others are incomplete but the
characteristic tail is quite clear. This is a totally
different type of shrine from those of the same early
period represented on the slate palettes, mace-
heads, sealings, and ebony tablets. It is obviously
a special building connected with the god of death
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.
The name of Ruti occurs three times in the
Pyramid Texts, the meaning in each instance being
obscure. " Thy ennead is thine, 0 Atum and Ruti.
Those who make their two gods and their two bodies
are Shu and Tefnut " (W. 447). " Verily, the ka of
this N. rises to the god, and brings him to Ruti
and . . . him to Atum " (N. 2081). " Great is the
honour of N. in the house of Ruti. Is expelled the
fault belonging to N. by the expeller of evil in
the presence of Khenti-irti in LetopoHs " (N. 2086).
In the Book of the Dead the references are more
frequent, but it must be remembered that in the New
Kingdom much of the religion, which originally
belonged to the Pharaoh alone, had become
democratized and was used by lesser folk. The papyri
of the XVIIIth dynasty (Nu and Nebseni) show a
connection between Ruti and the idea of life after
death. " O Atum, coming forth as the Great One
of the waves, glorious like Ruti, make for him com-
mands to the crew of Ra in the evening that the
Osiris NN may live after death like Ra every day "
(ch. xxxviii, B. 2). " I go in, I go out, my throat is
not slit. I go down to the Boat of Maat. I mount (?)
up to the Manzet-boat in the retinue of Ra at his
side in his horizon. I live after I am dead every
day. I am strong {ivsr) like Ruti, for I live after I
am dead " (ch. xxxvhi, A. 7).
Ruti is also connected with the 7ienies-c\ot\\, the
striped head-dress of the Pharaoh. The root meaning
of the 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.
The references in the Book of the Dead are as
follows : " Says Ruti, who is chief of the guardians
of the House of the Nemes-cloth, who is in his
cavern, Why dost thou turn back to the limits of
heaven ? Behold, thou art noble [s'h) in thy
existences of Horus. The nemes is not against thee "
(ch. Ixxviii, 21). " Horus repeats to me that which
his father Osiris said to 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
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 for me the «d'wk's-cloth at the
command of Ruti. ... I am high on my shrine,
Ruti has bound the nemes-cloih. on me (ch. Ixxviii,
21,3,26).
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. Seshat (also transliterated as Sefekht-abui).
Sethe (p. 11) calls this deity the Goddess of
Architecture. At the early period to which Seker-
kha-bau belonged, architecture in the present sense
of the word was still in its infancy. It 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
Seker-kha-bau show that at that period so great
and important a god as Seth had only a lattice-
and-thatch shrine for his worship ; temples copied
in stone from reed and wood prototypes were only
just beginning. Seshat must therefore be the deity
of hut-building, and this is, I think, shown by the
hieroglyph of her name {seeSaq. Mast. I, Pl. XXXIX,
SESHAT
II
51). The central pillar is of reeds firmly lashed
together and ending in the well-known kheker-
omament. On this central pillar are laid three
cross-beams, also made of lashed papyrus reeds,
which span the hut from side to side ; the com-
bination 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
plan and partly in elevation. A domed roof of
thatch rests on the ends of the beams and on the
top of the central pillar. This is then the aspect of
a hut before the lattice side-screens are put in
position ; it represents the essential parts of the
building, the screens being non-essential. The
ornament at the top may be the feathers of divinity,
but are more probably the representation in highly
stylized form of the bunches of straw with which
the topmost layer of thatch is finished. Huts of this
type are to be found in Africa at the present time.
Seshat is also known as the Goddess of Writing,
but she was rather the Recorder of the years of the
King's reign than the deity of actual writing. If,
as I have tried to prove, Seker-kha-bau was the
herald of death to the King and perhaps the
sacrificial priest of the divine victim, he might very
well include in his duties the recording of the events
of that victim's reign. In the temple of Kamak the
goddess is called " Seshat of Pe-Dep " ; remem-
being 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, with the ritual death of the King.
CHAPTER III.
TRANSLATIONS AND INSCRIPTIONS IN
SAQQARA MASTABAS I.
By Kurt Sethe.
[Titles of office were not tabulated and studied
all together until 1926, twenty-one years after these
chapters were written. From this study, consistent
equivalents of hieroglyphs and translation have been
worked out and indexed in Ancient Egypt, 1924-7.
These values have been added here in square
brackets. — F. P.]
^ I Q "i^ ^^ b'J-b'w-Pth " The glory of Ptah
ULJ
shines", OS * I b'j-k'^f-R' "The spirits of Ra
shine", 0^1 h'j-7ifrw-R' "The beauties of Ra
shine ". The little name is the name of an animal
9 s=> I ■5;5^ hts, which is regarded by Miss Murray,
judging by the determinative, as a mongoose. The
technical term for the " little name " of a person is
not rn sr, but appears (by the variant "^^ I here
given) to be rn ndL
Titles.
1. "Y''^'=> ^3^"^ -''^ ^'^'^ ^'"' ^^^^ " [^°""
troller of the borderers] of the South and North ".
2. ^^ (var. ^^|3|) brp ^wt "[Con-
troller of the brewing] women ".
3. ^\J^ (var. ^\|3|) hrP 'bwt " [Con-
troller of the washing] women ".
4. Y ^^ O (var. without -^ , var. without
AAA~w) " [Controller of the hoe and knife flaking "
(lit. : loosening)].
5. Y 1 ft b''P b^jt ist " [Controller of the regis-
tered] workmen ".
6. ^ I A ^^^ (var. *^ I X __ ) rh nfrt hr
(™- ^js;
13. Tomb of Kha-Bau-Seker. Pls. I, II.
Name. '^3^ Q ^^^ ^^^ ^^^ read h'j-h'iv-Skr
" The glory of Seker shines ". Analogous names are
'0' S
ib nb-f " Knowing what is pleasant for the heart
of his lord ".
7. !<:=> (var. I'^T^ci ) ir'i h n'i-swt " [Courtier] ".
8. ^\ s 'b (?) " [Guard of the cattle] ".
9. T]y hm-ntr Ss't " Prophet of the goddess of
architecture ".
10. T^-^ i^ Jh^ ^ (var. p^ ) see Aeg. Inschr.
von Berlin, i, t. 31 ; Garstang, Mahasna, pi. viii, 2.
"■ ^iniK (^^^'■•^iB -^-^B)-
12. _ 1 i I y hm-ntr ..." Prophet of . . ."
13. [ (var. I I AWAAA var. | [ ) hk' n ntr.
I I I www
14- ^^-J^ZlQ ^"^^''' ^^ ^'^'^^' ^^''^'^ Sth " . . .
of the temple of Seth ".
Date, Ilird dynasty.
12
■^J
TRANSLATIONS, PLS. II, III
iyj h n'i-swt Nfr- 4. "o--^ q;
Family. Wife^^^^^^^
hip-Hthr " The [courtier]. Beautiful is the peace of
Hathor ". Her " little name "is ^1 Tepes.
Stele of the man, Pl. I.
The lower part of the stele is occupied by a long
list of offerings, which differs completely from the
usual lists of the IVth-\Tth dynasties. Note
the determinatives which occur under the name of
each object, and the generic title which stands above
the several groups.
In the centre under the panel are the names of
woven fabrics. These are divided into three kinds,
_^ idmj " Red stuff ", ^ " s/;i'-fabric " and
■*=) " "-fabric ". Then follow lists of various vessels
and household gear. To right and left are identical
lists of beer, wines, fruits, and grain.
Pl. II. On the architrave are the name and some
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. Of these the most interesting
is, that whereas on the stele of the man various
vessels are represented under the headings
Q'^'°=8and I o, here they all appear
under the one heading n ^ o sljpt.
14. Tomb of Ka-em-Hesut. Pl. Ill, i.
Name. LJ ^ Jj v K'-m-hsivt " The ka is in
favour '
u
Compare the analogous names LJ ^\ I
o
-2sc,
1f#
hm-ntr rwrw (?) hntj ht-ntr
" Prophet of the Lion-god who is in front of the
House of natron " (For a further discussion of this
god see pp. 9, 10.)
6- 1 '^ (] ^J'^ %^ =^-— ^^nk ni-sui im'Jm-f " The
Friend of the King, honoured by him ". Hnk
ni-swt is also a special title of the High Priests of
Memphis.
15. Lintel from the tomb of Khuyu-en-Ptah.
Pl. III. 3.
Name. '^§0%^^'^^^ hwjw-n-Pth "He whom
Ptah has protected ". Compare the analogous
^"^ $-'nhw-n-Pth,J^ I^'-
names
n-'li'.j, and the name of a later King O 1
, " I ftAWV
Titles.
1. ^^y^ s'-inr-f A priestly title which is also
known as an epithet of Horus.
2. "cr^x I 3 (reading doubtful) " Sculptor ".
3. v\ imy pnvy " He who is in the two
Houses ". An engineer's title borne by the High
Priest of Memphis as " the great Leader of the
artisans ", and also by the " chief of all the
[carpentry and brickwork] of the King ".
ftAWW V./WV\
(h
$knjw-n-R' .
Titles.
1. ^\ <=> f imj-r hmtjw " [Intendant] of the
Artisans ".
2. ° IIJ hm-nty Pth " Prophet of Ptah ".
3. ^^^^^ ]V hm-ntr Skr " Prophet of Seker ".
The same person occurs in an inscription in the
Wadi Hammamat of the time of Pepy I (see L. D.
ii, 115 b).
16. Alabaster Table of Offerings of Hotep-
Akhti-Her. Pl. Ill, 4.
'^ Htp-'htj-hrj A name which
Name.
contains the word 'htj, an epithet of the sun-god,
which in later times is found only with the name
V\ . Compare q^^ 'htj-htp, q%^s "j-'htj,
^^^-<s>- irjw-n-'htj, c^^^ — S 4= v ^i-^''-^'-' ¥] ■ The
form with hip and hr, which occurs in the name
Q^^ '^ 1=3=. is very ancient and is found even in
the 1st dynasty {Royal Tombs, ii, pl. x.xvi, 70).
Titles.
I. "^ ^ s'b irj-Nhn " Judge belonging to
Hierakonpolis ".
TRANSLATIONS, PLS. III-VI
hm-ntr M"i " Prophet of the goddess of
13
2.
Truth ".
Date. A man of the same name and with
12.
the same titles hved under
\ ^A/^AAA I
U
V.
_^
of the Vth dynasty (see
ol
Mariette, Mastabas, p. 340).
In the inscription the formula should read
17. Tomb of the Sheikh el Beled. Pl. Ill, 5.
Name. U Q K'-'pr. A common name in the
Old Kingdom.
Title. I ffl J '^ ® hyj-hb hrj-d'd'. " Chief lector-
priest."
The inscription is on the lintel of the great granite
false-door.
18. Tomb of Ptah-hotep I. Pls. IV, V.
Son and successor of Ptah-hotep desher.
Titles.
Y' VWrD imj-r isicj mrt
" [Intendant of the register] of the two houses of
the slaves ".
^3. M^^^^l See Sect. 14.
19. Tomb of Ptah-hotep desher. Pl. VI.
Name. ^|^'^'^ Pth-htp dsr Ptah-hotep the
Red. For other colour designations, compare
PJ I^ ^i;=] B'bw km Sabu the Black.
Titles.
I. D
=^
[Leader] ".
3- ^^(
■V
of the [royal documents]
-^ I 1 TA AA/
5- ^
all the works of the King "
"High-Court judge, Vezir ".
[Intendant] of the scribes
1 " [Intendant] of
1 AA^AA'\
1. D
2. ^
3- mlvm
5
\
for these, see Sect. 19.
6. ^\ <:z>(]ft Ifi " [Intendant of registers of
the Double House of the royal Favourites]."
7. ^\<=r>^S-- "[Intendant of the Court
of Six ] ".
8. ^^'^'^[^^^ ^^9 " [Intendant of registers]
n
n:|.Q (without ^Q on archi- of the Double House of things under seal"
9- Y n 2 " [Controller] of the «seMi!-hall
trave) imj-r iswj hkr ni-swt " [Intendant of the
registers] of the two store-houses of the King's
[favourite] ".
=> ^"vi^ 1 see sect. 19, 20.
6.
7-
' [Intendant] of the usekht-hall ".
\[IV\n\/ "[Intendant] of the two
granaries .
9. V\ c^ ?"""?"'" [Intendant] of the Treasury ".
10. ^v <=>r^ - - " [Intendant] of the six
Great Houses " (higher courts of Justice).
11. ^<=>(]J^£j "[Intendant of the
registers] of that which is under seal ".
Date. First half of the Vth dynasty.
On the architrave above the doorway of the outer
chamber is an inscription in two lines, containing
a formula for the dead and the titles and name of the
deceased : " May the King be gracious and grant,
may Anubis be gracious, he who is in front of the
Divine Hall, he who is in Ut, the lord of Ta-zoser,
he who is on the Hill of the Slug, he who is in front
of 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
deceased, preceded by his principal title : " [High
Court] judge and Vezir."
14
TRANSLATIONS, PLS. VIII-XI
CHAPTER IV.
By Kurt Sethe.
20. Tomb of Ptah-hotep II. Pls. VHI-XVH.
Titles.
{a) General titles.
I. D irj-p't.
=^ h'tj-' [Leader].
<=>^"v:^ irj P " Belonging to Buto ".
Qc^ sd'tj (?) bitj " [Royal sealer] ".
" [Spokesman of the
2
3
4
|¥'-'=^ Awwv ~"^o '^ smr w'tj n mrwt " [Com-
panion peer beloved] ".
6. ll ^^ mdw rh;^
rekhyut] ".
7- Y ^^ -^^ ^'^-^ " [Controller] of the palace ".
8. j( ^ ^^~^ Xjv) ^ inkmt.
ni-swt " [Over the secrets] of the King ".
10.
■ VWWV
OU m"^ 1 Ocz^^ ^ +WVWV ^''7-
is/' n wdt-^mdw nt ni-swt " [Over the secrets] of all
commands of the King ".
[h) Juridical and administrative service.
II. ff^ -^ ^ s'b t'jtj t' " [High Court] judge
and Vezir ".
12.
^1
j>;jy-r ^7 nht nt
ni-iwt " [Intendant] of all the works of the King ".
13. ^\ <oJ,Q [i|5| _ imj-r ss ' ni-swt "[Inten-
dant] of the scribes of the archives of the King".
(c) Treasury service.
14. ^s. ■'^='^ 1 imj-r iht not nt ni-swt
" [Intendant] of all the things of the King ".
15. ^<=z>52 xflVvGA/ imj-r s}iwtj "[In-
tendant] of the two granaries ".
16.
? ? imj-r pruj hdwj ' ' [Intendant]
of the two White Houses," i. e. the finance depart-
ment.
^ J^ imj-r iswj hrjt M't [In-
17-
what is under seal. Cf. Mariette, Mastabas, p. 230.
^^' ^V "^-^ .' "^ imj-r w'bt "[Intendant of
the pure place = tomb] ".
19. ^^^<::> r^iS^ imj-r prwj nbw " [Intendant]
of the two Houses of Gold ".
20. ^.'==^=10 imj-y hkr ni-siH " [Intendant] of
the royal favourites ".
ipl r-'-^ (also without @) hrj-
Chief lector-priest, scribe of
21.
ffl J ^ @^
lib hij-d'd' ss dmdt '
the divine books ".
Family.
^i^lj(j^l»ffl.
n n
tendant of the registers of the] two Storehouses of
s'-f smsw mrjj-f tpj hr ni-swt 'htj-htp " His eldest
son, who is loved by him, the First under the King,
Akhety-hotep ". For the reading of the name, see
p. 12. Probably the same as the Chief judge and
Vezir whose tomb was published by Davies {The
Mastaba of Ptahhetep and Akhethetep) and whose
son, Ptah-hotep, was the overseer of the chief city
under Asesa.
Inscriptions.
Pl. \TII, West wall.
Titles and name of the deceased.
Formulae :
On the left : (a) . . . " 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 ", (the titles),
" Ptah-hotep " ; {b) . . . " that offerings shall be
presented to him on New Year's Day (the first of
Thoth), on the festival of Thoth (i8th of Thoth), on
the first day of the year (ist of Tybi), at the Uag-
festival, on the great festival of Seker, at the rising
of Min, on the sax:-festival, for Ptah-hotep ".
On the right : {a) Like the left ; {b) " . . . that he
may go upon the beautiful roads upon which the
honoured ones go, in peace, in peace, to every great
God."
Pl. XL East Wall. The registers are counted
from below and begin on the left.
Fourth register (from the bottom). A donkey
about to be loaded is being dragged to the heap of
sheaves, above which is a fi c:^ pht.
Third register, beginning on the left, (a) The
sheaves are being thrown on a stack ^ J 1 ivb^,
TRANSLATIONS, PLS. IX-XI
15
{b) The corn is being trodden out by donkeys
on the threshing floor. The discourse of the
drivers (]^f ^ |' ^i'^^ »' /^' m'-k irt-k,
.<s=-^^\ (I w^^^zi^tl ^\^ '"""^ i'">^ij b'-k im-sii, is not
comprehensible, though it always occurs witli some
m 'nh " Hold this as tight as you can ". -=s>-n (1
" I am doing so," is the reply, (c) An ox is being
eviscerated ,^=^'=^ 'O 1} ^^AAAA^Tl) sdi h'tj in ssmw
" The taking out of the heart by the butcher ".
[d) A man, who is cutting off a foreleg, says to the
variations in this scene, (c) The threshed corn is comrade who holds it, s^"=''^^^ o \\ "^^ ^0%
heaped up in piles with forks Ij. — aj^ Vbic itj ir-k mnJjj ssniii^ pii> " PuW well, you butcher -.
" Sweeping together '
AA/VA'V\
pp. 181, 289. cf.
cf. Mariette, Mastabas, jj-jg answer is
(L. D. ii, 4), and the
iri-1
c^ c^ ■' ■'
r hst-k wrt ' ' I am doing (it) so that thou shalt greatly
praise " (see below), (e) A man whetting a knife
^*=5.-c=> I pit ds " The sharpening of a knife ". The
Tt " Wimiowing fo''el^g ^^^ ^^^^ '^"^ °^ ^^"^ ^^^*^ °-^' P^^ W '^P
hv' " The dismemberment of the ox ". (/ ) The same.
aao ih] it. < — :>r^^^ Q ^ R 0
The man who cuts says, '^yp ^ ""^ 8 ^^ ^^ nr
g it] ir-k mnhj hn-k m'nh ntj hn' " Pull as
hard as thou canst, my comrade ". The other man,
who holds the leg, answers.
/ X of the mscription of Una. (d) Women
separating the corn from the chaff by winnowing.
T T (7 C I? (I ^^~v^A _ _ O V\ k' k' it Itl dll
the barley by slaves ". Also
Second register, {a) Bird-catching. Men closing
a clap-net on the birds. P^'^.^'^'^'^
(I www grrrg) ^\ yr i^^ sht 'pdw in wh'w nw
pr-dt " The catching of birds in a net by the bird-
catchers of the endowed property ". Above, the
man who is giving the signal to close the net :
<^ A o 1 ^-d rdjt sht ' ' Causing the catching
in the net ". {b) The captured birds are being _
carried to the deceased (whose figure is now broken comrade ". The other replies, ^ ^zz^^^hs-
irj-j r hst-k " I do (it) so that thou shalt praise ".
(g) Two men cutting up an ox from which the legs
have already been removed. One says,
sft r nfr ntj hn' " Cut
ftAAA'VN Q ^A'V^AA
11, my
mk irj-j r hst-k " See, I am doing (it) so that
- — ^0
thou shalt praise ".
Pls. IX, X. South Wall.
away). The first two men who are thus engaged are
called '\"^^y'^ Snezem-yb and Ptah-hotep.
First register (the lowest). Scenes of slaughtering.
(a) Man in the dress of the upper classes, ' Y t ■ ^ i-u -n ■ tt tt 4.
^ ' ^^ I c I Lower register. The villages in Upper tgypt
1^ ' ? T^'*:^^I Wb $hmt shd snw Wnn-nfr " Priest belonging to the deceased, typified by women,
of Sekhmet and [expert] physician, Unen-nefru ". ^^ng their produce to their lord. V t J ^
He attends the slaughtering to ensure the " purity " JJ -o 1 v CsJ
of the animals (see Davi^es, Ptah-hetep). The same 0^^'>~«^»r ^ tp i^i ndt-hr in met nt
person is mentioned in the tomb of Akhethetep ^^_^^ ^^^ ^,,^^^ ,1 f^ bringing of the tribute by the
(Davies, op. cit., 11, pi. xvni). For physicians as ^-^^^^^^ ^^ ^^^ endowed property in Upper Egypt ".
priests of the goddess Sekhmet, see Erman, Aegypten, ^j^^ ^.jj^g^^ ^^^ ^^^^^_ ^^^^ ^f^^^. ^he kings who
p. 467, 1st ed. (b) A man whets a knife. ^=wc^:p H had bestowed them on the deceased or his ancestors,
Tts fl , J, ,-. .. ,,r-i • ii 1 £ some after the deceased himself.
\\ (I ^A«w^ 'ss^rs pat ds m ssmw Sharpening the knite
, , , r (i) Mrj R' 'nh Issj " Re' desires that Asesa
by the butcher ". Another, who is about to cut off v, n r
the hind-leg of the ox, says to his comrade who holds ' .
ww>A,^ .fv n~vw>Ara Q ^Aw^^/^ (2) Nfr-h'w I-k'w-Hr " Beautiful is the appearing
the leg, ^ Q ^J^_^^f ^ ndr nw hn-k of Y-kau-Hor ".
i6
TRANSLATIONS, PLS. IX-XII
DuMiCHEN {Res., ii, 5) h
(3) Mrj Hr 'nh Wsr-k'-f " Horus desires that
User-kaf shall live ".
(4) Mrj Nhbjt 'nh K'k'j " Eileithyia desires that
Kakay shall live ".
(5) ^A ^s?f'^ Ik'w-Hr " Beautiful is the praise of
Ykau-Hor ". This place is situated in the nome of
Herakleopohs (see Davies, Ptahhetep, ii, pi. x).
(6) Sntr Pthhtp " Incense of Ptah-hotep ".
(7) $hi Pthhtp " Sekhet-covn of Ptah-hotep ".
(8) Rpt (?) Pthhtp " Chapel of Ptah-hotep ".
(9) I'gt Pthhtp "... of Ptah-hotep ". According to
S is not a variant
of fflci 'IS one might suppose. See also L. D. ii.
Sob, and Dumichen, Res., i, 2.
(10) Mn't Pthhtp " Wet-nurse of Ptah-hotep ".
(11) Htpt Pthhtp " Food offerings of Ptah-hotep ".
(12) 1st Pthhtp" Boundary-house of Ptah-hotep ".
(13) Sub Pthhtp " Health of Ptah-hotep ".
(14) 'nh Pthhtp " Life of Ptah-hotep ".
(15) P't Pthhtp " Offering of Ptah-hotep ".
(16) mns' Pthhtp " Libation-vase of Ptah-hotep ".
(17) $mnt Pthhtp "... of Ptah-hotep " (see
Dumichen, Res., i, 2 ; ii, 5).
The deceased receives the procession. __-^^^
*^^(lwwv^ m" in (here follow the titles) Pthhtp
" Seeing by " (titles) " Ptah-hotep ". In front of
him his eldest son is handing him a list of gifts
<^> A o fj|i|^w^'r nijt ss n ndt-hr "Delivering
the writing of the tribute ".
Upper register. Remains of a procession of men
bringing gifts to a large seated figure of the deceased.
The names which are preserved are : —
(^) @^ n '-^J'i^^P Akhety-hotep. Probably
the eldest son of the deceased.
(2) "^^1 R^d.
(3) -=^(1^ K'j-hp.
(4) ^s^l\\\hj-is.
(5)
—^01:;- AA^A/V\
f
N-'nh Mn.
(6) 1 1 ^ ^=^ Ssmw.
(7) J P ^^ ^'^-^ Nfr-ssmw-f.
(8) -^l^ ^'J-^^P-
(9).Pk^---^'
smw .
(10)
(II)
W ^f^^-
Pth.
A detached fragment of this procession
carrying dates) is on Pl. XVII, 6.
a man
Pl. XII. North Wall. The representations
correspond exactly with those of the South Wall.
In the lower register the villages of Lower Egypt
are figured. The remains of the title of the scene :
. . . <=^ ^^ . . . nt pr-dt nt mhw " (The
bringing of the tribute of the villages) of the endowed
property in Lower Egypt ", and the name of the
first village ("<] "T" ^lI<^P"f'® ^''"'-^ ^'' ^^^^
" Horus makes Asesa to live ", are on a detached
fragment, Pl. XVII, 7. The same village occurs in
the tomb of Akhethetep (Davies, Ptahhetep, ii,
pis. X, xii), where it is stated to be in the province
Fy of Lower Egypt. Of the others the following
names remam : —
(i) Mrj M"t Issj " Truth loves Asesa ". The same
place is mentioned in the tomb of his son Akhet-
hotep as belonging to the nik ^^ "Right side
of the Harpoon nome " (Davies, op. cit., ii, pl. x),
and in the tomb of his other son, Ptah-hotep, to the
Harpoon nome (Dumichen, Res., ii, 15).
(2) Db't Wsr-k'-f {see Mariette, Mastabas, p. 196 ;
Dumichen, op. cit., ii, 15). Mentioned in the tomb
of his son as being in the \_\^ ^£ (Davies, op.
cit., ii, pis. X, xiii, xv).
(3) Mrj Spdw K'k'j " The god Sopdu (of the
Arabian nome) loves Kakay ".
(4) $hd Dd-f-R' " Dad-ef-Re' is heavenly ".
(5) ^fr ''^'di $'hic'-R' " What Sahu-Re commands
is good ".
(6) Nbs Pthhtp " Nebes-hnit of Ptah-hotep ".
(7) t't Pthlitp " Place of Ptah-hotep ".
(8) Hbnnt Pthhtp" Hebnent-iood of Ptah-hotep ".
(9) Grgt Pthhtp " Establishment of Ptah-hotep ".
(10) Isd Pthhtp " Ashed-herries of Ptah-hotep ".
(11) . . . Pthhtp " Handmaiden of Ptah-hotep "
(see Mariette, Mastabas, p. 398).
(12) Int Pthhtp " Valley (?) of Ptah-hotep ".
(13) irt Pthhtp " Work of Ptah-hotep ".
TRANSLATIONS, PLS. XII-XVII
17
Upper register. On the left the deceased was repre- Fragments. Nos. 7, 8, 10 belong to the North Wall
sented seated before a heap of offerings, the end of (see above).
No. 5 is from the South Wall (see above). No. 4
gives the name of a imr w'tj Ndm-'nh " [Com-
panion-peer], Nezem-ankh ".
and
which "=^B v> h'twdhw" The best of the table ",
1=^ £■ — ■ in>\_
of oxen and geese ", still remain. Fragments of the
hst with the words f^^g^ A^ diw-shr "Beer",
and
§i-
St put " Limbs
t' inij t' " Coimtry bread " are on
21. Tomb of Ateta. Pls. XVIII, XIX.
Name. [I [I ^~^~v^ 4-^s5- I Ittj rn-f "j 'nh-
Pl. XVII, 8, 10.
A row of men bearing gifts : " Bringing the
offerings for the dead by the [expert] deputy-
superintendent of the funeral priests, the scribes
of the [guard] and funeral priests of the endowed
property," etc. The names of the persons are as
follows : —
(i) The eldest son of the deceased, Akhety-hotep.
(2)
^m.'^^l^'^l^s'b'dvtrsM
hm-k' Niv-hk'w " Judge and [conservator of canals,
expert servant] of the dead, Nu-hekau ".
(3)p
U
slid hni-k'
irj-is " Ateta, his great name Ankh-yry-ys ".
Titles.
(i) ftra smsw ist ["Elder of the registers"], see
16 in next list.
(2) t^i imj prwj " [He who is in the Double
House] ".
(3) ^,^'ci=>|| imj-r 'h' " [Intendant] of the
palace ".
(4) ^ ^5fe=t wr md sm'iv ' ' [Mayor of the Southern
Ten council] ".
(5) ^^^^ p-L, II fV I imj-r wd-mdw n ivsht
" [Intendant of the dividing words] of the Court of
" Judge and [expert] scribe, [expert servant] of the Justice " (or " of the palace ").
dead, Ateta ".
c a
s'b ss slid hm-k' Pthhtp
" Judge, scribe, [expert servant] of the dead,
Ptah-hotep ".
(6) [jR°»««-c^^ ss s' 'htjhtp " Scribe of the
[guard], Akhety-hotep ".
(7) ^^-^'imv^^^'n '' '' '^ '' ^'^"'
" Scribe of the [guard], judge and scribe, Oednes ".
(^) ^P-^fl^^ "' '' '^^-^f "■■ ^-'^^^ "■
(9) jjiij "^^ /v^AAA O ^\ ss pr 'kt n njwtiw
" The scribe of that which comes in for the in-
habitants of the town ".
Plate XIV, 2. Offerings being brought to the
tomb. Of the inscriptions very little remains. On
the left at the top is the name (J D 0 ; on the left
below, are the name ""^^^^^^Hd " Ka-hap " and
the title
smsw u'hrt " The elder of the
o U3
[watch-house] ".
Pl. XVII. Altar. Titles and name of the deceased.
(6) Y T b'''P i^i>'^'j ni-su't ' ' [Controller of the
royal canals] ".
(7) Y ^ -'P ^'"' " [Controller of the archers] ".
See L. D. ii, loia, and Petrie, Medum, pl. ix.
(8) t\ <=> ^ JA 1 imi-r kt nbt nt
ni-swt " [Intendant] of all the works of the King ".
(9) ^s.'^~^fli ^ imj-r mst-t. The word
mst-t " [Child-porters] " appears here for the first
time in its correct form. Otherwise it is spelt
1 1\ ^, the m being placed after the s (see
Lacau, Rec. des Trav., and Sethe, Verbmn, i, 277).
(10) fl_>®^^^lt ""'-'" -' "-' "^
" Honoured by the great God ".
(11) l\ __'2> ^ <::>1 ^^ im'hw hr ni-swt r'nb
" Honoured by the King every day".
Pls. XVIII, XIX.
Panel. The deceased is seated before a table of
offerings, by the side of which is a short formula
wishing every possible good thing.
Architrave. The usual formula htp dj ni-swt,
i8
TRANSLATIONS, PLS. XX-XXV
desiring for the deceased a good burial and also
funeral offerings on all feast days.
Drum. Name of the deceased with the most
important titles.
Side columns. 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
roads every day to the Field of Offerings, to the
places ... as an honoured one, the (titles), Ateta."
CHAPTER V.
By Kurt Sethe.
22. Tomb of User-Neter. Pes. XX-XXV.
Name. 1"^in<=3=. Read Wsr-ntj "The God
is mighty", a form hke ( \'\\^ }^ J ^Vsr-k'-f
" His ka is mighty " {Ovaepxep-qs). In writing,
the 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
taken as a sign of a monotheistic conception ; what
is meant is the god of the city in which dwelt the
person so named.
On the drum of the outer door he is called
l"^"! n<=> 1^ " The old " to distinguish him from
a younger member of the family with the same
name, perhaps a grandson.
Titles.
(i) ^ m tpj hr iii-swt " First under the King ".
This must be the principal title of the deceased,
as it begins every column of titles and is the only one
mentioned on the drums of the doors.
(2) 11 "^w, rnd'd' rhjt " [Spokesman of the rekhyut] ".
(8) I T ji* ^=* shd kt(zc') md sm'w ' ' [Expert] of
the [Mayors of the council] of Ten of Upper Egypt ".
(9) 11 J^ -^;z::^^v c^ inkmt.
(10) T\^ flln "^'^ hntjt (follows the titles wr-
md or s'b ' iid mr).
(11) ¥\ «=:>'^ v^ WAAA I imj-r k't nU nt
ni-sic't " [Intendant] of all the works of the King ".
(12)
^
D
Ivar. o
\ ^AA/vv^
n
hrj sst' n icdt-mdic nbt nt ni-sui " Over the
secrets of all the commands of the King ".
"9" C=3 <^ u=>
(13)
J^
var.
ivd-mdw m" n hrjw wdbm " Actual commander of
the overseers of lands ".
(14) Y[on ~''P ^^''■' ^''i ^P'' " [Controller of the
scribes of petitions] ".
(15) Y fofl^-^ b^P ^^'^' "^'" " [Controller] of all
scribes ".
(16) ft TO smsu^ ist " [Elder of the registers] ".
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 ".
(18) ^j. <=> ^^ tmj-r wrt " [Intendant] of the
Great House ".
'^a " [Over the
c^) ZJ^Td'
D
^__ imj-r ss ' Jii-su't " [Inten-
dant] of the scribes of the documents of the
King ".
1
imj-r wsht, [Intendant] or
(5) ^I^Sl b^P ■^'^bt "[Controller] of the Wide
Hall " (the royal palace).
(6) -^^ s'b 'nd mr " Judge and [conservator
of canals] ".
(7) ^ ''^=t wr md sm'iv " Great one of the [council
of] Ten of Upper Egypt ".
secrets of private decisions] of the Great House ".
The " Six Great Houses " is the term for the higher
Courts of Justice of the country, the Court of Appeal,
and others.
(20) [14 ^
his lord ".
■^ n r-i ^^^AAA II ^ liTj sst' H mdw utr " [Ovcr
imj ib n nb-J ' ' The favourite of
21
.D
the secrets] of the divine words ", i.e. the ancient
holy language of Egypt.
(22) ^\ •?- hrj icdbw m ht-'nh " Overseer
of lands in the House of Life ".
(33) M^^l>1^1-^l-%^4^'->
TRANSLATIONS, PLS. XXI-XXIV
19
ntrw nhw hrt-ntr " Honoured by the gods, the lords
of the necropoHs ".
(24) fl->^^<2>1\^"^ ""'-"' -' "-' "^
" Honoured by the great God ".
Date. The middle of the Vth dynasty, as the eldest
son appears to have been contemporary with
Dad-ka-Ra.
Wife.
IS
00'
©
O
^AAAAA ^AAA/V\
snt-dt
Family.
1. Pl. XXIV (Niche).
hmt-f mrjt-f hkri ni-swt im'hivt hr ni-sui Hnwt
" [Eternal sister], his wife, his beloved, the
[favourite], of the King, honoured by the King,
Khenut ". She therefore belonged to the King's
harem. The expression | ^°) is often found in
the Old Kingdom, but the exact meaning is not
known.
2. Pls. XXI, XXm. Son. ^ft^^'^— -P|
^V
44 I I s'-f smsiv mr-f shd w'b im'h hr it-f
3. Pls. XXI, XXIII. Son
ss ' 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
the King, he whom his lord loves, Shepses-Ra."
Probably the same man whose tomb Lepsius found
at Saqqara (L. D., ii, 60-4). He held under King
Asesa {Issj) the same offices as our User-neter ;
and his eldest son was likewise called User-neter.
"^^ I°H I >^ I r^~^ s'-/ ;«.;--/ im'hw hr it-fs'b
ss Wsr-ntr " His son, beloved by him, he who is
honoured by his father, the judge and scribe, User-
neter ".
Description of the plates.
Pl. XX. Stele of the west wall. In the upper and
outer pair of columns, the titles of the deceased are
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 in Ut, that he may be buried in the
necropolis at a good old age " (titles) " User-neter ".
Right and left : " May Osiris be gracious and
grant, he who is before Dedu " (Busiris in the Delta),
" that he may go in peace upon the beautiful paths
of the West, on which the honoured ones " (i.e.
the blessed dead) "go to the great God, the Lord
of the necropolis " (here follow the titles) " User-
neter ". It is worth noting the omission of the King
in this formula.
Pl. XXV. The drums of the two doors. As usual
these mention only the name of the deceased with
one of the principal titles, here tpj hr ni-sui. On the
drum of the outer door, which was naturally the
last to be inscribed, he is called " the old ", to
distinguish him from a younger person of the same
name (see p. 18).
Architrave. The deceased seated ; before him an
inscription consisting of his titles and three wishes
for him : (i) " That he may be buried in his grave
in the West, at a good old age, by the great God.^
(2) That funeral offerings may be brought to him
on the Great Festival, the festival of the Heat, the
rising of Min, and all other festivals through the
length 2 of eternity. (3) That he may go on the
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
placed the representations of the funeral priests
bringing offerings for the dead into the tomb.
Inscription: P®S^ (] — ^^^^fl " ' "
shpjt iht in hmw-k' w'bjw " The bringing of
offerings by [the servants of the ka] who act w'b "
(for the deceased).
The deceased (with his titles inscribed above him)
sits before a table of offerings. Above the table is
a great list of offerings which are brought to him
by numerous persons in five registers.
First register. [a) Two men kneeling, each
presenting two vessels. S ^^^^^ v:> ci hkn in
latj " The offering of liquids " {hkn written with
an arm presenting a vessel) " by the Uty-priests ".
(^) A I /n I hrj-hb " Lector-priest ", recognisable
by the band across his breast, holds a roll of papyrus,
and with uplifted hand recites a text. _^=^ ^ ^^^
wdn iht r'-bn " Offerings shall be made every day ",
he says.
1 Mariette, Mastabas. p. 95.
The ^ before JUL is omitted
The
. is omitted.
20
TRANSLATIONS, PLS. XXII-XXV
(c) Man bringing two strips of cloth ^^ Q ^
mTI wnhjiv " Two bandages ".
(d) Man offering incense. ""^^ | I k'p intr
" The burning of incense ". The first sign is remark-
able. The thurifers recur in each of the following
registers, as it is the necessary form for the con-
secration of offerings. The inscription is always
the same.
Second register, {a) Kneeling man pouring water
on the ground, s't " Pouring on the ground ". Cf.
No. I of the list of offerings. The word is a deter-
minative of s'tw " Ground ", Coptic eciiT.
{b) Standing man pouring water from a pitcher.
The inscription (probably y kbh) is broken away.
(f) Man offering incense. Inscription as above.
{d) Three people without inscription.
Third register. («) A p | f?* sM hmw-k' " [Expert
servant of the ka] " offers a goose.
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. Nos. 2 and 13 of the list of offerings.
(c) Man bringing two strips of linen. ^^ O Y\
wnhjw. Cf. No. 12 of the list.
[Servant of the ka] " pours water out
" Libation of two drops ".
o
(d)
of a jug
Cf. No. 14 of the list.
(e) Man carrying a platter for food 1
htpt ni-sui " Royal offering ". Cf. No. 16 of the list.
(/) Man carrying a little table with food i^.<=_] "^^
the offering lists in the Pyramids and elsewhere.
(g) People with various gifts.
Fifth register. (a) Man offering a goose. No
inscription.
(b) Incense bearer. Inscription as above.
(c) People with various gifts.
Below all these scenes runs a sixth register, in
which the slaughter of oxen is shown. Beginning
on the right : —
(a) A hornless animal is being bound A -vwwv
(| ^1 ^ ^^'^'=^=' '=^ ^ inl rut iiv't n iht 'bdxH
" The bringing of a heifer for the monthly repast ".
D^^D
(b) Three scenes of slaughtering, in each of which
on the right is a butcher sharpening his flint knife
by chipping '' ^ cssi I ^«;>^ (1 ^WAAA ^=.g pdt ds in ssmw
" Sharpening the knife by the butcher ".In the first
scene the ox is eviscerated. (1 ^^^"""^ 'i>nj h'tj
" Give me the heart ", says the impatient man on
the left, who is already laden with the haunch and
is waiting to carry the heart away. In the second
scene a fore-leg, in the third a hind-leg, is being
removed. ^5^^ iij iy-h " Take ", says the man,
who holds the leg, to the operator.
(c) The pieces cut off the slaughtered animals,
called in Egyptian stpui " The chosen " — haunches,
rib-pieces, and hearts — are carried away
^^EH:^ shp stpui. One of the laden servants has the
title of vft b^P *s' " [Controller of the registered]
workmen ".
Pl. XXII, East Wall.
Above the door, offerings.
At the sides of the door, the bringing of the
sacrificial animals.
Left: (i) A -J^\ ^"' "^ »«'-M "The
bringing of a young oryx antelope ". (2) A long-
horned ox, which rubs its face with its hind foot.
I a '\'k \ MM ^~P^ ^'^ "^' ^'^ ^ht-h'wj
" Bringing a young ox for the evening meal ". (3)
Hornless oxen. ' „ ^ | '^^^^ ^^ \^ shpt hrjw-
db 'n DJiwtjjt " Bringing hornless oxen for the festival
of Thoth ".
Right : (i) The same as on the left. (2) Hornless
ox without inscription. (3) An ox with artificially
bent horns A i\ ye I int rn iw' " The
bringing of a young ox."
Pl. XXIV. Niche.
The deceased seated, holding a whip, the symbol
of authority. The inscriptions give his titles. In
front of him on the ground sits his wife, Hmvt,
Khenut.
Pl. XXIII. South Wall.
An exact counterpart of the north wall. The
persons with inscriptions are :
First register, (a) ,{r^ "The gift to the
ground", as above, Pl. XXI.
TRANSLATIONS, PLS. XXIII-XXXI
21
Second register, (a) A I T ' 0 ' " [Expert servant of
the ka] " kneels on the ground, while a man standing
behind him pours water on his hands, A "~>'^ rdjt
mw " Giving water ".
(^) A ^ s^ T °^'"'"' ^""""^'^ ^ 1 p rr! ^'^
s)itr. See Pl. XXI, iirst register, [b).
(c) The same as Pl. XXI, first register, [b).
(d) The same as Pl. XXI, first register, (c).
(e) ' n * offers incense "^ | H
(/) Lector-priest. P "^ ^ (j-— ffi ^J s'ht in
hri-hb " The glorifying " (of the dead who is
proclaimed a spirit 'h) " by the lector-priest ".
Third register. A man offering a goose.
Fourth register, (a) and {b) The two sons of the
deceased, without gifts.
(c) fn^ '^■''^^''^~^^cz=s'^(| hm-k' mrr nb-f
'bdipj " The [ka-servant], whom his lord loves,
Abduy ", bringing gifts.
(d) The other persons have no inscriptions, except
a single man who is simply called 'O .
Fifth register, (a) A MO bringing a goose.
I stp " The choosing ", i.e. To bring a sacrifice.
(b) A \^.\g^ 0 imj-ht hmw-k' offering
incense.
Sixth register, beginning on the left.
^^^ A ~vwv> — ^ I ^'"^ ''" '"'"M "Bringing a
young oryx antelope".
(b) Butcher cutting off part of the hind-leg of an
ox. I't^r:^ . h sft ift.
(c) A "=3 ssmiv "Butcher", while cutting off
the foreleg, says to his comrade who holds the leg,
^J^ " Take ".
[d) A man sharpening a knife c^s- I ^5>^ [1 ^^^^^
'"^^pdt ds in ssniw. See Pl. XXI, sixth register, {b).
[e) Slaughtered oryx antelope, _Jp | m'-Iid.
(/) Butcher eviscerating an animal. " o ^ „
sdt h' tj. " Taking out the heart."
{g) Same as [d).
{h) Same as (r).
{i) Same as [d), but without the words in ssmw.
(j) Man laden with a haunch waits for the heart,
which is being removed from the carcass of the ox.
He says, (|^_S ^ ^^J ^'^J " ^ive the heart ".
(k) Man taking out the heart. *^„^ '^ See (/).
(/) Servant in working dress carries away the
joints. Vft b^P "'' "Leader of the workmen".
Before him two others without inscription. Then
like the first of the row.
(„„ pfrji
(«) Title of the whole register : 0 ® ^^e=^
shpt stpwt " Bringing the sacrificial joints ".
23. Tomb of Shepses-Ptah I. Pls. XXV-XXVII.
Name. ^fJ\\}^ Read Spss-Pih " Shepses-
Ptah ". A form like J P P ^ ■
Titles.
(1) ^=T^ I . See p. II.
(2) [O, 0 jLiJ ^'*' bb r' "Belonging to the
festival of the Sun ", a title borne only by the High
Priest of Memphis.
(3) "^ ^ ^ db'tj " [Sealer] ".
(4) ^Y\\ ^'"-"-''' ^^^^ "Prophet of Ptah ".
(5) ■^3^ |y htn-ntr Sky "Prophet of Seker ".
Date. Vth dynasty.
Pl. XXVI. Stele. In the panel, the deceased
before a table of offerings under which are the words,
" thousands of bread, beer, cakes, oxen, oil,
alabaster bowls [ss't), geese."
Below, the deceased standing, with his principal
titles.
24, Tomb of Shepses-Ptah II. Pls. XXVIII-
XXXI.
Name. See Shepses-Ptah I.
Titles.
I. 'fe^'^l See p. II.
Q rTj var. "^Ij See Shepses-Ptah I.
See p. 12.
4- ^-^-/^r^- Seep. 14.
2.
22 TRANSLATIONS, PLS. XXIX-XXXI
5- XPS^-^l^cI. ^'^^- -^' - • • ^-'^ 23.r^TTlIiljljlA(var-with^^)lf^ —
" [Over the secrets of the sealer] of the God ". " Deputy prophet of the pyramid, Nefer-ysut, of
6. Y T hrj) hmivt nbt " fControllerl of „ '
I o A o " ramily.
every art ". i. Wife. I'^f^l 1 f ^^ 1 f ^''^^'^ ^^'^^^ ^^^'
7- 4q__x, ^"^^ "^'■^'"'^- ^^^ P- ^2- ntr Ht-hr hmt-ntr Nt " The [courtier], prophetess of
^If^^'b Pth " Priest of Ptah ". Hathor, prophetess of Neith, f] ^ ®^^^lj^
m iswt-f nb " [Intendant] of the House of Seker in 2. Son. ^"^=^1]']'^— ^Ooli^J^ ""■^'"
all his places ". ht hmtjw S'hw " [Pupil] of the workmen, Sabu ".
" [Over the secrets] of his God". Note: The spelling 3- Son. ^^|/j('|' ^^- ^^^■
of ntr with <=> after the determinative is intended 4. Son. ^ ^\ T^ 9 ci ° | J| H H Pl. XXIX.
to show that it was still sounded before the suffix, g^^ ^cm ||^c=3 ° 8 Jnn hntj s pr-"j
though it was already lost, as in HOTTTe- >^^=^-n=> o i oXJlM
D Q— *~qn o "[The gardener] of Pharaoh".
11. Q 'cz^ I y . See p. 21. ^ Z n o ^ •
^ ^<=> li 6. Son. ^ '-' I Jd Spsj piv Pth " Shepsy-
12. ^P^ffl, hrp sm "[Controller of pu.Rah ". "^ "^
vegetables] ". Servants.
13. "jl^-^ ^&'i;; " [Sealer] ". ^- T^ol^ ■''^ ^-^ Htp-nj-Pth. See
<ii>^3^ Pi XXTV
14. *=:3L mrr nb-f "He whom his lord Vn't n o-wwv-i^
loves ". '^"^ ^- T kT o I ^ i^ ^'"^- ^'^ (^) ^^-^-^'^•
15- 11-^®^^^^^ "[Devoted to] the "[Intendant] of clothing, Nisu-Ptah ". Pl.
16. (] _> ^^^Is^ " [Devoted to] Anubis ".
® ^ " [Devoted to] Osiris ".
17. ij^^^Xj^
3. Y'-' r ^*==^ lim-k' Sdic-Pth. Pl. XXIX.
" [Intendant of registers] Mehu ".
18. (]-> J^^_^^_^^K^ " [Devoted to] 5- ^-^^ h P "^^ J " [Intendant of clothing],
his lord ". Seshem-nefer ". Pl. XXIX.
19. \^^^\ZJ\$^--^1. " t^^^^^^-^ ^' i^"^ t ^Tu " [Intendant of works],
to] the great God, lord of the West ". Sebek-hotep ". Pl. XXIX.
20. \J^%^\^ll "[Devoted to] Ptah.- 7- ^^->i \^\\ ^'- ™''-
21. i^^^^jl^^--^® " [Devoted , «. ^<=> j ^^fl^l) i>nj-r . . . ir nu,
to] Osiris, lord of Busiris ". ^'''> " [Intendant of the hnei£, Yry ".
-■ ammk <-■ "i- '^) Ilk?: '■ '^^T-^l^^.lJI.xl'""'" °'
" n„„ <- i,4.f4-u jT^j ^ I the registers], Nisu-Ptah . Pl. XXXI.
Deputy prophet of the pyramid, Dad-ysut, of Vi < ^-r^ n ""'^ i\
Tety". 10. 'j'''^ShI_T O ^ ^^- ■^^'^^^•
> PLS. XXIX, XXX, where the ° | belongs both to {m' A,^ A. " ' ^ 1 {^ ^ S W fl ^ ^^ P' ^'"^^ "- ''
and to Shepses-ptah. pr- "j Mn-ihjj " Scribe of the House of divine books
TRANSLATIONS, PLS. VII, XXVIII-XXXI
23
12.
13- y
of Pharaoh, Men-ahy ". Men-ahy contains the name
of Ahy, the httle son of Hathor, Lady of Dendera.
Pls. XXX, XXXI.
fnl ° n '^ ^w«^ Nj-Pth nfr hr. Pl. XXX.
'^ ^ & ^ ^P'^'^'-^^P- Pl- XXXI.
Pl. XXXI. Oilier Walls.
The deceased and his wife, with their titles and
names.
Doorway. The deceased ; before him his son Sabu
(see above. No. 2). Below, bearers of offerings, on
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
Khenty-amentyu {hntj-imntjw) are named. The
wishes for the deceased are that he (may go upon the
beautiful roads of the west) " on which " (the
honoured ones go) " to the great God".
Pls. XXIX, XXX.
The deceased sits in front of a table and a pile
of offerings which are enumerated in a list. Funeral-
priests and 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 being dismembered. I -'^ ' >^ T
" The dismembering of a young oryx ".
On Pl. XXX, in the corresponding place, an ox
is cut open. ' c^ g) „ " The taking out of the
heart ".
Pl. XXVIII.
The False-door of the West Wall. Above : a htp dj
n'i'-swt formula in which offerings on all festival
days are desired for the dead. Under the panel, in
which the deceased sits before a table of offerings
smelling a vase of ointment, there is a htp dj ni-sivt
formula wishing him a good burial.
On the outer columns at the sides of the stele there
are, on both sides, the names of the seven sacred oils :
•V I I I stj-^b " Festival perfume ".
2. X ^ \> hknw.
3- P^= sft-
^. ^AAAAA Q C\ n'i-hnm.
5-
6. .^
7-
h'tt 's " Oil of cedar ".
'11^ /j'« thnw "Libyan oil".
filW''^'^'-
CHAPTER VI.
25. Tomb of Sekhem-kay. Pl. VII.
The tomb of Sekhem-kay appears to have been
entirely omitted in Professor Sethe's MS. I am
therefore constrained to rectify that omission myself,
which I do with some trepidation as my knowledge
of the early periods is necessarily far below his.
Name. R^©^!—! $hm-k'-i "My ka is
mighty ".
Titles.
1. s'b irj Nhn n ht wr " Judge belonging to Nekhen
of the House of the Great One ".
2. hrj sst' " He who is over the secrets ".
3. hni-ntr M"t " Prophet of the goddess Maat ".
4. hm-ntr $d " Prophet of the god Sed ". This is a
jackal god, of whom nothing is known.
5. d' m"t n nb-f " True ... of his lord ".
6. u'd-mdw in" " Actual commander ".
7. nj hrj idhiv " Belonging to the overseer of
lands ".
8. irj h ni-swt " [Courtier] ".
9. lo'h ni-swt " Uab-priest of the King ".
10. im'hwi hr ntr " Worthy before the great God ".
11. mrj nb-f " Beloved of his lord ".
hm-ntr Spss (?) -k'-R' " Prophet of Shepses-ka-
The middle sign of the cartouche is obliter-
it is possible that it may be u, not ^ ; in
which case the cartouche would be that of Dad-ka-
Re'.
13. hm-ntr Hthr m ist ib " Prophet of Hathor in the
Place-of-the-Heart ". This is apparently the name
of the obelisk of Hathor (c/. her name at Dendera).
14. hm-ntr N-wsr-R' " Prophet of Ne-user-Re' ".
Family.
1. Wife, hmt-f imj-r hm-k' irj h ni-swt Hnt-k'w-s
"His wife, [Intendant of the servants of the ka,
Courtier], Khenty-kau-es ". The name means " She
who leads her kas ".
2. Son. s'-f smsw nb im'h s'b s-hd ss iv'b ni-
swt irj 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 ").
3. Son. s'-f s'b ss K'j " His son, the judge scribe,
Qay ".
12.
Re' "
ated
24
TRANSLATIONS, PL. VII
4. Daughter. s't-f Hnnwt " His daughter,
Khenut ".
5. 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.
Architrave. Three horizontal lines, of which the
topmost is almost entirely obliterated, (i) ' ' May
the King give an offering ... (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 ".
False Door. Two horizontal lines along the top, of
which the upper is almost entirely destroyed, (i)
"May Osiris give an offering, the lord of Busiris ".
(2) " May the Gods of the necropolis give an offering."
The name of Sekhem-kay is inscribed vertically
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
festival of) Seker ... on the Monthly festival and the
two Half-monthly festivals ". Crossing both lines
vertically : ' ' The uab-priest of the King, Sekhem-
kay."
Central portion.
Panel. The deceased and his wife before a table
of offerings. Their names and titles are almost
completely obliterated. Above and to the right of the
table is the list of offerings, ending with the dedica-
tion to " the judge, belonging to Nekhen, Sekhem-
kay ". Two horizontal lines of inscription below
the panel : (i) " May the King give an offering,
may Anubis give an offering, funeral offerings for
him of bread and beer from the altar, on (the
festivals of) the Month and the Half-month to the
extent of 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
vertically : " The judge, belonging to Nekhen,
Sekhem-kay ".
On each side of the panel is a scene. On the left
the deceased is seated on a high-backed high-armed
chair ; he wears a wig of long straight locks, and
holds in his right hand a fly-flap, in the left a short
staff. At his feet sits his wife Khentyt-kau-es, her
right arm embracing his legs. Under the chair his
dog Pesesh (Pss) lies asleep, its nose on its paws, and
the ribbons of its collar 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
wig ; he holds a fly-flap in his left hand while his
right is stretched out towards the offerings piled
before him. Under his chair the dog Pesesh is awake,
with head raised and the ribbons of its collar standing
out from its neck.
Itmer Jambs.
Left. The deceased standing, facing right. He
wears a short-curled wig, and over his body is a
conventionalised leopard skin. In his left 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 of his eldest son, who grasps his father's
staff. Above the son's head are his titles and name.
Below this scene is a register of five bearers of
offerings : — •
(i) lim-k' Prnh " The ka-servant, Pemeb ", holds
up a jar. mw {nm)st " Water libation, a nemset-
jar ".
(2) hm-k' $sk " The ka-servant, Sesk ", carries
a demoiselle crane, shp stp " Bringing the choice
bird ".
(3) hm-k' Ttj "The ka-servant, Tety ", has a
gazelle across his shoulders, itt ghs " Carrying a
gazelle ".
(4) hm-k' Inn " The ka-servant, Ynen " has a
young hyaena in his arms, itt hit ' ' Carrying a female
hyaena ".
(5) Ipn-k' Prhii' " The ka-servant, Perkhu ", has
a goose of the kind called irp " Therp ", in his arms.
Right — The deceased standing, facing left. He
wears a short beard and a skull-cap ; in his right
hand he holds a long staff, in his left a cloth ; his
titles and name are above his head. In front of
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. The general title of the whole
scene is shpt pr-hrw " The bringing of funerary
offerings ".
(i) hm-k' ipt " The ka-servant, Ypet ", bears a
basin and ewer in one hand and a bird in the other.
TRANSLATIONS, PL. VII
25
(2) hm-k' inj " The ka-servant, Yny ", opens a
censer, against which is the word sntr " Incense ".
(3) hm-k' Kins " The ka-servant, Oednes ",
carries two pieces of cloth, wnhjw.
(4) hm-k' Hiiw " The ka-servant, Khenu ", with
a goose in his arms ; itt srw " Carrying a seru-
goose ".
(5) nsj-b'st Nbiv " He who belongs to the vase,
Nebu ", carries a jar on his head, int miv " The
bringing of water ".
Outer Jambs.
These correspond with one another in arrange-
ment. On each side are five registers. In the top-
most are the family and friends ; in the second and
third are bearers of offerings ; in the fourth and
fifth are scenes of the sacrifice of oxen.
Left — (i) First (top) register. The seven figures
represent Sekhem-kay's family, placed in the
following order : Eldest son, younger son, two
daughters, grandson, and two unnamed persons,
possibly intended for young infants or even unborn
children.
(2) The second register has five men bringing
birds for the sacrifice. They are led by shd hm-k'
W's-k' " The [expert] ka-servant Uash-ka ". The
inscription of the whole scene reads hr stp stpw m
w'g Dhwtj ibd . .nt m 'wt dt " With the choicest of
the choice on (the festivals of) Uag, Thoth, the
Month and the Half-month to the extent of eternity ".
(3) Five bearers of offerings, without inscriptions.
(4) Four butchers dismembering an ox. On the
right the butcher Oednes says to his assistant
itt rk ssmw pw " Pull thou, O butcher ". On the
left another butcher is skinning the animal ; above
him is the inscription sft iio' " Cutting up the ox ".
The assistant is whetting his knife, dm ds " Sharpen-
ing the knife ".
(5) 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
taking out of the heart ". The unusual shape of
the heart determinative should be noted. The
fourth man is sharpening his knife.
Right — (i) Seven men in the attitude of respect
with the left hand holding the right shoulder ;
their names and titles are given.
(a) sn-dt ic'b Mrj-m"t-ntr " The brother of
eternity, the uab-priest, Mery-maat-neter ".
{b) sn-dt s'b ss N-k'-'nh " The brother of eternity,
the judge scribe, Ni-ka-ankh ".
(c) ss' n'i-sii't slid hm-k' 'nhw " Scribe of the
accoimts of the King, [expert] ka-servant, Ankhu ".
(d) ss pr-hd shd hm-k' Nj " The scribe of the
Treasury, [expert] ka-servant, Ny ".
(e) ss pr-hd shd hm-k' Tntj " Scribe of the Treasury,
[expert] ka-servant, Thenty ".
(/) s'b ss sht shd hm-k' Nfr " The judge scribe of
the fields, [expert] ka-servant, Nefer ".
{<^) s'b ss Spss-Pth " The judge scribe, Shepses-
Ptah ".
(2) Five men bearing offerings, of whom only
the first is named : shm sh Giv' " The leader of the
shrine, Gua ".
(3) Five bearers of offerings, without inscription.
(4) Scene of sacrifice. General title : shp stpw
" Bringing the choice pieces ". The scene is
presided over by s'b ss Nfr " The judge scribe,
Nefer ". He says to the butchers, sft ir sp " Cut
properly ". Two men are removing the fore-leg
of an ox ; the chief butcher says to his assistant,
who holds the leg, itt rk " Pull ". Behind him
another butcher holds a flint knife and a whetstone,
dm ds " Sharpening a knife ".
(5) The lowest register has another scene of
sacrifice, without inscription.
CHAPTER VII.
DETAILS FROM THE TOMB OF TY.
26. Plates II-VII. In Steindorff's Gra6(^t;s r«
the scale of reproduction is too small for the detail
to be clearly seen ; these figures are therefore
published in a larger size, as they are among the
finest examples of the skill of the Egyptian artist
in depicting animals and birds. The references
throughout this and the succeeding chapter are
to Steindorff's publication.
Plate II. — (Ti, ii, pi. 113.) The scene of a
predatory animal climbing the reeds to attack a
nest of fledgelings, and the mother bird flying to
the rescue, is a common motive in Egyptian art,
and occurs in most of the scenes of the marshes.
Like all the best sculpture in the tomb of Ty, the
artist of this scene, though greatly hampered by
convention, has succeeded in introducing some
dramatic touches. The catlike gliding motion of
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-
26
COPIES, PLS. Ill, IV
ventional in drawing ; its attitude does not suggest
the impassioned speed of the despairing mother.
One is therefore tempted to beheve that the mother
bird was done by another hand, possibly a journey-
man sculptor who had not yet dared to go beyond
the limits of pure convention in spite of his technical
skill.
Plate III (i). {Ti, ii, pi. 113.) The second
representation of the tragedy of the marshes is
neither so interesting nor so convincing as that on
pi. xiv. The fluttered and screaming nestlings
are less tragic than the silent and trembling little
birds. The animal, which appears to be some
kind of fox, is too heavy for the stem up which it is
sedately walking. In comparing the two scenes,
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
stem. The first artist very properly placed his
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
noticeably out of place.
So little is known about the artists who sculptured
the tombs at Saqqara that it is always worth while
to look for indications of individuality. The tomb
of Ty, owing to its size and the extent of its decorated
surfaces, is one of the most important for this
purpose. In that mass of material it should be
possible, by intensive study, to differentiate the
work of the various artists.
(2) (Ti, ii, pi. 112). The scene of cattle crossing
a canal under the charge of herdsmen is common
in 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.
27. Pl.-\te IV^ i-io. [Ti, ii, pis. 112, 114, 115,
117, 118.) Details of offerings. 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
cord fastened to the pole and are not attached to
the pole itself. The first of these objects is un-
explainable ; the second is a fish split open and
cleaned, ready for cooking. This is peculiarly
interesting for the fish, like the ox head, was tabu
as a food according to late texts and classical
authors. Though fishing scenes abound, both as
a sport for gentlemen and a livelihood for peasants,
it is rare to find the representation of fish used as
food (cf. Petrie, Meditm., pi. xii). On the right hand
side of the post four long 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
as to what these were intended to represent ; they
may be some kind of vegetable prepared for cooking.
Another group of four objects hanging alongside
are, 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
which the suspension cord passes. Below it hang
four more of the root-vegetables. This is an im-
portant and interesting series for the study of food
in the Old Kingdom.
11. (Ti, ii, pi. 115.) Two registers from one
scene. In the upper register a dwarf leads a monkey
larger than himself. He carries a stick carved at
one end like an open hand ; this must have been
for beating the monkey. The lower register shows
a boy leading two hunting dogs. The curious
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.
Such artistic experiments are found occasionally
in the Old Kingdom but are more common in the
Middle Kingdom.
12. (Ti, ii, pi. 129.) The young ox, rather
cruelly muzzled and tethered with too short a
halter, is a good study of an animal almost full-
grown yet retaining some of the aspects of an
immature beast.
COPIES, PLS. V-VII
27
13. {Ti, ii, pi. 129.) The group of demoiselle
cranes, herded together by a man at each side, is
a fine example of the decorative effect beloved of the
Egyptian artist. The central group of a single bird
with a pair on either side is symmetrical, but the
rest of the birds are diverse in attitude. The delicate
outline and the exquisite detail make this little
crowd of birds one of the most charming and
delightful scenes in the whole tomb.
28. Plate V (i). (Ti, ii, pi. 112.) In the new-
born calf the artist has been peculiarly successful
in his rendering of the rounded forms and loose-
jointed build of a very young animal.
2. {Ti, ii, pi. 112.) This animal is more con-
ventionally rendered and has not the same youthful
springiness of gait as the calf.
3. {Ti, ii, p. 115.) In the full-grown buck the
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
captivity. I have already pointed out {Sag. Mast. I,
p. 13) that the little animals led by the farm women
are miniature creatures specially bred by wealthy
owners. In the series of three animals here given,
the size is indicated by the new-born calf, the fawn
is rather smaller, but the full-grown buck is only
very slightly larger. The two young animals are
tied by a twist of cord round the hind leg ; the
buck is more strongly secured by a double twist
round the front leg.
5. {Ti, ii, pi. 118.) The little hedgehog in a cage
is interesting, for the number of representations
of this creature in 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,
of other materials (usually pottery) in the New
Kingdom ; they are known as late as the Ptolemaic
period. The animal was either very common or
the peculiarities of its appearance and behaviour
drew the attention of the artists. As it is so often
included among the offerings of food-animals in
the Old Kingdom, it must have been, like the
hyaena (see Sag. Mast. I, p. 29), a food-animal
whose use did not survive.
4. {Ti, ii, pi. 114.) A box-like crate of young ducks
is also a common offering. The box was probably
of osier or papyrus, the bars being omitted by the
artist as confusing to the spectator and obscuring
his view of the offering.
7, 8. {Ti, ii, pi. 129.) The two magnificent birds
are finely differentiated in shape and markings.
The hap is a rarer bird in the offerings than the re.
The former is common in the hieroglyphs as the
writing of the name of Hapi, one of the genii of
the dead ; but it 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
offerings from the earliest to the latest periods.
It was clearly a large handsome bird and popular
as a denizen of the farmyard ; it was probably
more prolific and more easy to rear than the hap.
9. {Ti, ii, pi. 129.) The pekhst with its full crop
is the origin of the 'k of the hieroglyphic script.
The markings on the pinions distinguishes it from
the other two birds. The distended crop appears
to be its characteristic as a hieroglyph.
CHAPTER VIII.
HIEROGLYPHS FROM THE TOMB OF TY.
{Plate numhevs in brackets refer to Steindorff's " Grab
des Ti ".)
29. Plates VI and VII. These special hiero-
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
known to need comment, and the notes therefore
refer only to those which have some special interest.
References are given only to the rarer signs.
1. (PI. 133.) Read yri. The fillet and feather
headdress are unusual. For the knobbed sticks
and the beard, see Sag. Mast. I, pi. xxxvii, 3. In
late writing the figure is often female.
2. (PI. 48.) The ordinary determinative for a
man. The beard is a rare feature in this sign.
3. (PI. 71.) Read yn. This sign belongs almost
entirely to the Old Kingdom.
4. (PI. 125.) Read /' ; it means " to carry ",
a combination of the determinative and the principal
consonant of the word.
9. The alphabetic sign for h. There used to be
much uncertainty as to the meaning of this sign ;
it is now supposed to be the representation of the
placenta (see Murray and Seligman, in Man, xi,
pp. 165-171, in Borchardt, Das Grab-denkmal des
28
COPIES, PLS. V-VII
Sahu-re' , ii, pp. 76-7. Also Sethe, Dramatische
Texte, passim).
13. 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
group are on the stone bowls of the 1st dynasty.
31, 32. Read d. This sign standing alone is
the name of a king of the 1st dynasty ; it then
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.
41. The small vulture is the alphabetic sign '.
This sign is general^ called aleph, but the sound of
the Arabic aleph would not account for its use in
the transliteration of foreign words into Egyptian
or for the various vowels which replace it in Greek
and Coptic when Egyptian words are transliterated
into those languages. I suggest that it stands for
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 it.
47. (PI. 125.) Read h'. This is a composite
group of the determinative and the principal
consonant of the word.
56. Read bd't. It is the name of one of Ty's
farms, and consists of the usual town-sign surmounted
by three ears of bearded wheat. The little bunch
of three ears is found in Steindorff, Grab des Ti,
pi. xhv, where it is held in a man's hand ; and
again in pi. cxxiv a reaper grasps a similar bunch,
preparatory to cutting it off.
62, 63. (Pis. 85, 88.) Read hn. The divergence
of form in this sign in early examples makes it one
of the most interesting of the hieroglyphs. It always
represents a young shoot, either flower bud or leaf
bud, and the choice of the plant appears to have
depended on the individual artist. Why the later
scribes should have conventionalised it, in the form
of one of the compositae, is not clear.
105. Readsm. Late forms omit or alter the detail,
and confusion has arisen in attempts to explain the
true meaning. 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
project above 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.
[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.
114, 116. The development of the plough from
the hoe is clearly seen in these 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 plough-
handles for guiding it. The rope lashing of the two
implements is exactly the same.
121. (PI. 133.) Read hm-t. This sign is so
commonly used as the word for " woman " that
its origin is generally overlooked or forgotten, and
it is therefore regarded as some kind of female organ.
It is, however, also used as the determinative for
" copper ", and in detailed examples is always
represented as being full of liquid. Its proper colour
is blue, the invariable colour for copper in the
hieroglyphs. It represents a crucible for melting
copper. Crucibles are known from Badarian times,
and though they sometimes have a spout to facilitate
pouring they are often only plain circular pots.
In this instance the thickness of the walls of the
vessel and its long narrow shape show clearly that
it was a crucible .
133. (PI. 129.) A rare sign representing a
plaited basket with a long handle ending in a
knot.
141. Read dr. A charming example of the bunch
of papyrus stems, cut into lengths and tied with a
rope. Bundles of stems of this kind occur among
the food offerings in the Old Kingdom, either lying
in baskets or carried by offerers. The sign is used
as the name of a king of the 1st dynasty, and is
there the earliest example of a king being personally
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
29
fertility. Professor Petrie suggests that the bundle
of stems represents flax, which would also indicate
a reference to agriculture.
142, 144. Read im'h. No real explanation of this
sign is as yet forthcoming. The proper colour of it is
red, which may mean wood or cloth. The structure
of the object suggests wood, but the loop suggests
thread or string. No example of the object in use
has yet been found among the tomb scenes ; it
therefore remains among the unexplained
hieroglyphs.
145. The sandal shows both toe-strap and ankle-
strap. The 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
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
instance of sandals is the model pair in ivory of the
predynastic period (Petrie, Diospolis Parva, pi. x,
19, p. 22) ; they appear to be amulets.
148. (PI. 129.) Read h'p. This is one of the
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
is acute. It represents the comer-piece of a reed
hut, and is a bundle of reeds lashed together and bent
so as to form the angle-piece of the thatched roof
where it joins the wall. Part of the thatch is 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
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
Abydos as royal burial-place . 7
Angle-piece of roof ... 29
Ankh-pendants .... 2
Anu 3
Anubis -zseq
„ and death of the King . 4-7
, Shrine of . . 6, 10
„ , Titles of . . . . 6, 7
Architecture, Goddess of 10, 11, 29
Arrows and bows of Neith . 9
Artistic experiment ... 26
,, representations of
animals . . 26, 27
„ representation of birds
26, 27
Ashtoreth-Karnaim ... 9
Ateta 17 seq.
Attitude of respect ... 25
Axe man or builder ... 4
sign
10,
Bast, Suggested meaning of
name
Book of the Dead . . 3,
Brewing women .
Bst, Suggested meaning of
Bubastis
Building, Goddess of .
Burial customs .
Cat sacred .
Cats as snake-killers .
Cattle in canal
Child porters
City of Ut .
Classification of gods ... 3
Cloth, Names of ... 12
Cobra 28
Cockerell, Lady . . . . i
Collar of high priest . . . i
Confusion of pantheon . . 3
Conversations of workmen 15, 20, 25
Cow-goddess ... 8, 9
Crucible 28
7
10
II
8
7
29
4
7
7
26
17
6
Death-hut .
Deicide ....
Deities classified .
Deities, Royal . • 2, 3
Democratisation of religion
Description of necklace
„ ., wig .
6, 10
4. 5
4.5.
3.
10
10
2
I
Development of plough from
hoe 28
Disk-pendants .... 2
Disposal of the dead ... 4
Divine King . . . 4, 5
Dogs 24, 26
Dwarf 26
17, 18
Elder of the registers .
Ergamenes ....
Euphemism for King's death .
Executioner of divine victim 4, 6
Facial types.
Falcon totem of King.
Farms, Lists of .
Festivals, Lists of 14,
Fetish of Oxyrhynchus
Firth, Mrs.
Fish as food
Fledgelings .
Flint tool makers
Food stored
Fusion of deities
God of Death
God of the gate
Guardian lion
Hansard, F. (Mrs
Hathor .
• 7
. 15, 16
19. 24. 25
3. 4
I
. 26
26
II
26
. 7
25.
• 3
Firth)
Suggested meaning of
name .
2
9
9
I
8,9
,, , Titles of
Hathor-nefer-hetep
I, 12
Likeness to
Zoser
Hedgehogs .
Herodotus .
Horus and Anubis
Hotep-Akhety-her
Hyaena
Identifications . 12, 13, 14,
Individuality of artists
Instrument of punishment
I
27
5.7
7
12
24
19
26
26
Jackal 4
Jackal-figure on necklace . . 2
„ on shrine . . 6, 10
PAGE
Ka-aper (Sheikh el Beled) . 13
Ka-em-hesut . . . .12
Khenut . . . . 19, 24
Khuyu-en-Ptah .... 12
King as divine victim . • 4, 5
Kingkiller 5, 6
Kingsford, F. (Lady Cockerell) . i
Lattice shrine
Lady of Cusae
,, „ the Pillar
,, ,, ,, Sycamore
Lioness deity
Lists of farms
,, ,, festivals .
,, ,, oils
6, 10
. 8
. 8
. 8
• • 9
■ 15. 16
14, 19, 24, 25
• 23
Masked priest .... 5
Meanings of hieroglyphs 6, 11, 27-9
,, ,, names
5, 6, 8, II, 12, 13, 18
Menkaure, Story of
Method of hair-dressing
Miniature animals
Mongoose
Monkey
Names of Farms
Neith .
,, Emblems of
Nemes-cioih
Ne-user-re
Nut, Goddess
Oasis
Offering table
Oils, Lists of
Ororo (King killer)
Osiris cycle .
Osiris, Meaning of name
Oxyrhynchus, Fetish of
Pendants on necklace
Pesesh (dog) .
Petrie, Sir Flinders
,, Lady
Pintail duck .
Plough, Development of
Priestesses .
Ptah-hotep I
Ptah-hotep II
5.6,
II,
23
II
I
27
25
26
15. 16
8, 9
• 9
. 10
5. 6
8, 9
6
12
23
5.6
3
5.6
3.4
2
24
i, 29
I
25
28
II, 28
13
14
31
32
INDEX
PAGE
Ptah-hotep desher ... 13
PjTamid Texts . . . 3 5, 10
Ra 3
Rekhyut . . . . 14, 18
Religion, changes in . . .3
Royal deities . . 2, 3, 4, 5, 10
Rui 9
Ruti 9, ID
Sandals 29
Sed, God 23
Seker 3
Seker-kha-bau, . . . i seq.
,, , Likeness to Sa-nekht i
Sekhem-kay ... 23 seq.
Sekhmet 7
Seshat . . . • 3, 4, 10, 11
PAGE
Seshat Meaning of sign . .11
Seth 3, 6, II
„ Titles of priest of . . 4, 6, 11
Sethe, Professor K. . .1, 11-23
Shepses-Ptah I . . . .21
Shepses-Ptah II . . .21 seq.
Sheikh el Beled ... 13
Shilluk customs . . . . 5, 6
Shrine, Lattice ... 6, 10
Six- and seven-year periods .5,6
Standards 2, 7
Sycomore goddess ... 8
Thatched huts .... 29
Titles of Anubis ... 6, 7
,, „ High priest of
Memphis 12, 21
,, „ Horus .... 12
Titles of Priest of Ptah
,. ., ., ,> Seth
Two Great Doors
Ty, tomb details .
Unusual hieroglyph
User-neter .
Ut, City of
Uty . . .
Washing women .
Weights
Wig of Seker-kha-bau
Writing, Goddess of
Young animals .
Zefau
PAGE
. 18
4. 6, II
6,9
25
25
18 seq.
6
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II
8
I
II
26, 27
. 7-8
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XII
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