DOI Page / Citation link:
https://doi.org/10.11588/diglit.3332#0082
78
NAUKRATIS II.
No. I.1 on plan, represents the king seated with
a goddess at his side. No. II.,2 of quartzite,
represents the same pair standing. Both of
these have lost their upper parts. They now
lie about thirty yards west of the pylon, and
probably flanked the entrance to the temple
itself. No. III. is a sandstone statue of
Barneses, very much damaged; No. IV.3 is
apparently well preserved, in red granite. It
lies partly on the remains of the pylon, and, like
its companion, was almost hidden by rubbish.
I could only uncover part of it. It represents
Eameses standing, holding one, or perhaps two,
inscribed staves or standards. III. and IV.
may have stood just inside the gateway.
The inscriptions upon these monuments (see
PI. XXIV.) show that the mound is the site of
Amu (or perhaps more correctly Aamu), QQQ © .
Eameses is said to be " beloved of Sekhet,
mistress of Amu;" " of Sekhet Hathor, mistress
of Amu ;" " of Hathor, mistress of Amu," and
"of Sekhet, mistress of Iuiu;4 "of Pa Ea,
(the sun)," and " of Ptah neb maa.
Amu QQQ® is frequently mentioned in papyri
in connection with the worship of Hathor, and
at Edfu it occurs under the form ^ ^^7 QQQ S ,
Pa neb amu, "residence of the mistress of Amu,"
as capital of the third nome of Lower Egypt,
1 This measures across back, 40 in. ; side of base, 36 in. •
height of base, 15 in.; from foot to lap, 24 in. Besides the
nscriptions in the plate, the cartouches occur also on the
upper part of the side of the throne, and on the front of
the base.
2 Hathor is on the left of the king. Base : side, 33in.;
front, 42; height, 1G. Cartouches on front of base and
back support between the figures. In the latter place it is
deeply sunk, suggesting an alteration.
8 On the back are two similar parallel columns of in-
scription with the royal standard and names followed by the
group IV. a. The right side is plain; on the left are two
columns of names and titles with IV. b.
* Iuiu may be compared with Ibye (cf. p. ). Perhaps
also with the name of the god (Ju Khent Ament, " Uu Chief
of the West," a form of Osiris whose festival was held at Amu,
according to the list at Denderah in Brugsch, Geog. iii.,
p. 15, and Taf. xii.
called JgL, ament or 'the west.' In this list
it replaces Ho^a, Hat alt (house of the
cow), of the other lists, which may, however,
be identical with it.
Of Ptah, as connected with the city, I know
nothing. In the nome lists and papyri Hathor
appears as mistress of Amu. On these monu-
ments, however, as well as on the tablet in
PL XXIII., Sekhet appears to hold an equal or
higher place. The difficulty is readily explained.
According to a papyrus quoted by Brugsch in
his geographical dictionary, Hathor is Uat' in
the north, Sekhet in the west, Bast in the east.
Still more important for us is the passage in the
legend of the destruction of mankind by Ea,
which brings Hathor, Sekhet and Ea (=Pa ra)
into connection with the city. The eye of Ea
was sent out in the form of Hathor to destroy
the conspirators in the desert. She slew many,
and, as Sekhet, trampled on their corpses for
the space of several nights, beginning at Hera-
cleopolis. Ea, who was in the great ' temple '
of Heliopolis, repenting, sent in haste for
mandrakes from Elephantine. When they were
brought they were ground in the mill at Helio-
polis, and mingled with human blood. The
liquid filled 7000 jars. In the night the fields
were inundated with it. The goddess drank to
the full, and, becoming intoxicated, could not
continue the slaughter. Ea then recalled her,
using, according to one text,5 the epithet
VMltJL,' aam'd, 'gracious;' hence, add both
the texts, is the origin of the maidens of Amu.
Ea then ordained an annual feast at which jars
of intoxicating liquor should be made according
to the number of temple servants. This custom
was henceforth observed by all men on the first
day of the feast of Hathor (see Naville, Trans.
S.B.A viii., p. 413 ff., 1885).
6. Seklmlt, $
the variant in this passage,
meaning I; powerful," evidently contains a play on the name
of the goddess Sekhet or SeMemt,
r.
NAUKRATIS II.
No. I.1 on plan, represents the king seated with
a goddess at his side. No. II.,2 of quartzite,
represents the same pair standing. Both of
these have lost their upper parts. They now
lie about thirty yards west of the pylon, and
probably flanked the entrance to the temple
itself. No. III. is a sandstone statue of
Barneses, very much damaged; No. IV.3 is
apparently well preserved, in red granite. It
lies partly on the remains of the pylon, and, like
its companion, was almost hidden by rubbish.
I could only uncover part of it. It represents
Eameses standing, holding one, or perhaps two,
inscribed staves or standards. III. and IV.
may have stood just inside the gateway.
The inscriptions upon these monuments (see
PI. XXIV.) show that the mound is the site of
Amu (or perhaps more correctly Aamu), QQQ © .
Eameses is said to be " beloved of Sekhet,
mistress of Amu;" " of Sekhet Hathor, mistress
of Amu ;" " of Hathor, mistress of Amu," and
"of Sekhet, mistress of Iuiu;4 "of Pa Ea,
(the sun)," and " of Ptah neb maa.
Amu QQQ® is frequently mentioned in papyri
in connection with the worship of Hathor, and
at Edfu it occurs under the form ^ ^^7 QQQ S ,
Pa neb amu, "residence of the mistress of Amu,"
as capital of the third nome of Lower Egypt,
1 This measures across back, 40 in. ; side of base, 36 in. •
height of base, 15 in.; from foot to lap, 24 in. Besides the
nscriptions in the plate, the cartouches occur also on the
upper part of the side of the throne, and on the front of
the base.
2 Hathor is on the left of the king. Base : side, 33in.;
front, 42; height, 1G. Cartouches on front of base and
back support between the figures. In the latter place it is
deeply sunk, suggesting an alteration.
8 On the back are two similar parallel columns of in-
scription with the royal standard and names followed by the
group IV. a. The right side is plain; on the left are two
columns of names and titles with IV. b.
* Iuiu may be compared with Ibye (cf. p. ). Perhaps
also with the name of the god (Ju Khent Ament, " Uu Chief
of the West," a form of Osiris whose festival was held at Amu,
according to the list at Denderah in Brugsch, Geog. iii.,
p. 15, and Taf. xii.
called JgL, ament or 'the west.' In this list
it replaces Ho^a, Hat alt (house of the
cow), of the other lists, which may, however,
be identical with it.
Of Ptah, as connected with the city, I know
nothing. In the nome lists and papyri Hathor
appears as mistress of Amu. On these monu-
ments, however, as well as on the tablet in
PL XXIII., Sekhet appears to hold an equal or
higher place. The difficulty is readily explained.
According to a papyrus quoted by Brugsch in
his geographical dictionary, Hathor is Uat' in
the north, Sekhet in the west, Bast in the east.
Still more important for us is the passage in the
legend of the destruction of mankind by Ea,
which brings Hathor, Sekhet and Ea (=Pa ra)
into connection with the city. The eye of Ea
was sent out in the form of Hathor to destroy
the conspirators in the desert. She slew many,
and, as Sekhet, trampled on their corpses for
the space of several nights, beginning at Hera-
cleopolis. Ea, who was in the great ' temple '
of Heliopolis, repenting, sent in haste for
mandrakes from Elephantine. When they were
brought they were ground in the mill at Helio-
polis, and mingled with human blood. The
liquid filled 7000 jars. In the night the fields
were inundated with it. The goddess drank to
the full, and, becoming intoxicated, could not
continue the slaughter. Ea then recalled her,
using, according to one text,5 the epithet
VMltJL,' aam'd, 'gracious;' hence, add both
the texts, is the origin of the maidens of Amu.
Ea then ordained an annual feast at which jars
of intoxicating liquor should be made according
to the number of temple servants. This custom
was henceforth observed by all men on the first
day of the feast of Hathor (see Naville, Trans.
S.B.A viii., p. 413 ff., 1885).
6. Seklmlt, $
the variant in this passage,
meaning I; powerful," evidently contains a play on the name
of the goddess Sekhet or SeMemt,
r.