DOI Page / Citation link:
https://doi.org/10.11588/diglit.4032#0025
K- ~Xi^
„jt ^iMar—!■
THE FIRST ASCENT TO THE PAVILION.
15
was a templo of the same god under another
form.
Above the prophets are a series of emblems
of divinities and the remains of three sitting
gods, "the Spirits of Pe (the South)." It is
not impossible that this is meant to represent
the ornamentation of the basement of the
pavilion, which is engraved above, and which
is the goal of the march of the procession.
The pavilion is more than half destroyed (pi.
i. 1), and it is much to be regretted that we have
lost not only the representation of the build-
ing, but of nearly the whole of the ceremony
which took place when the king had reached it.
The pavilion is supported by four columns
with lotus capitals, the cornice is ornamented
with a row of asps wearing two plumes. The
king himself is in the attitude of Osiris, and
before him is the kind of spotted skin which
belongs to the king of the Lower "World.
It is called here - - "he who is in his ban-
J o
dages " ; we shall find it below in the series of
gods. Behind the king are divinities of the two
parts of Egypt, the goddesses TJot'i and Nekheb,
and Horus and Set. Before Osorkon, at the top
of the staircase leading to the pavilion is the
priest ^ I gens, who perhaps speaks the words
engraved above his head, and now broken off
except the name of Anion, and the words
"... living of thy father;" it was probably
some sentence about his occupying the throne
of his father. Just as when he was on the
platform, three priests come up to him, bearing
the standard of Amon, of Turn, and the Ka,
the double of the king. The first Kherlieb also
speaks on this occasion; he says: "... I
raise the king ..." Four women, probably
the queen and her daughters, stand by ; another
is kneeling, she may be a priestess.
Here the first part of the ceremony seems to
end. Osorkon is sitting in the pavilion of
the Sed-festiva], the part which refers espe-
cially to his coronation, to his coming to the
throne, is over. On this side of the doorway
we shall no longer see Osorkon wearing the
double diadem; he will now begin the
ceremonies which are specially connected with
the South, with Upper Egypt, and he will
always wear the diadem of the South.
The three different episodes of the ceremony
which we have studied are also found at Soleb,7
but in an abridged form, and with slight
differences. The place on which the king
stops and rests is not a platform, it is a special
chamber called -Q* et^i the " abode," like what
we see on pi. iv. The departure is indicated by
the words spoken to the king, who wears the
crown of Lower Egypt, and who is standing
with his queen : " Come and rest in thy abode."
Before him is the procession of Apuat of the
South, with the priests carrying standards, and
the "holy mother" of Sioot. The trains of
priests and attendants were sculptured below,
but they are nearly erased, except the lower
part of the body and the feet. A second time
the king appears with the queen, and the text
says : " The resting of the king in the abode,
when he is going towards the pavilion."
The next scene represents the pavilion, on
each side of which is a canopy covering a
throne, of nearly the same form as that on
which Osorkon is sitting when he is blessed
by the gods. Over the throne, on tablets
in the form of shields, are the names of
six gods. I consider these canopies as in-
dicating that a ceremony analogous to that of
the platform has taken place. As for the
pavilion, the contents of it cannot be seen,
except the tail of an asp, a hawk, and a bull.
At Soleb was celebrated the ceremony of
lighting a lamp, which is not mentioned at
Bubastis, and in which the " holy mother " took
part. The long text which accompanies it, is
too fragmentary to be translated.
Leps., Denkm. iii. 85.
„jt ^iMar—!■
THE FIRST ASCENT TO THE PAVILION.
15
was a templo of the same god under another
form.
Above the prophets are a series of emblems
of divinities and the remains of three sitting
gods, "the Spirits of Pe (the South)." It is
not impossible that this is meant to represent
the ornamentation of the basement of the
pavilion, which is engraved above, and which
is the goal of the march of the procession.
The pavilion is more than half destroyed (pi.
i. 1), and it is much to be regretted that we have
lost not only the representation of the build-
ing, but of nearly the whole of the ceremony
which took place when the king had reached it.
The pavilion is supported by four columns
with lotus capitals, the cornice is ornamented
with a row of asps wearing two plumes. The
king himself is in the attitude of Osiris, and
before him is the kind of spotted skin which
belongs to the king of the Lower "World.
It is called here - - "he who is in his ban-
J o
dages " ; we shall find it below in the series of
gods. Behind the king are divinities of the two
parts of Egypt, the goddesses TJot'i and Nekheb,
and Horus and Set. Before Osorkon, at the top
of the staircase leading to the pavilion is the
priest ^ I gens, who perhaps speaks the words
engraved above his head, and now broken off
except the name of Anion, and the words
"... living of thy father;" it was probably
some sentence about his occupying the throne
of his father. Just as when he was on the
platform, three priests come up to him, bearing
the standard of Amon, of Turn, and the Ka,
the double of the king. The first Kherlieb also
speaks on this occasion; he says: "... I
raise the king ..." Four women, probably
the queen and her daughters, stand by ; another
is kneeling, she may be a priestess.
Here the first part of the ceremony seems to
end. Osorkon is sitting in the pavilion of
the Sed-festiva], the part which refers espe-
cially to his coronation, to his coming to the
throne, is over. On this side of the doorway
we shall no longer see Osorkon wearing the
double diadem; he will now begin the
ceremonies which are specially connected with
the South, with Upper Egypt, and he will
always wear the diadem of the South.
The three different episodes of the ceremony
which we have studied are also found at Soleb,7
but in an abridged form, and with slight
differences. The place on which the king
stops and rests is not a platform, it is a special
chamber called -Q* et^i the " abode," like what
we see on pi. iv. The departure is indicated by
the words spoken to the king, who wears the
crown of Lower Egypt, and who is standing
with his queen : " Come and rest in thy abode."
Before him is the procession of Apuat of the
South, with the priests carrying standards, and
the "holy mother" of Sioot. The trains of
priests and attendants were sculptured below,
but they are nearly erased, except the lower
part of the body and the feet. A second time
the king appears with the queen, and the text
says : " The resting of the king in the abode,
when he is going towards the pavilion."
The next scene represents the pavilion, on
each side of which is a canopy covering a
throne, of nearly the same form as that on
which Osorkon is sitting when he is blessed
by the gods. Over the throne, on tablets
in the form of shields, are the names of
six gods. I consider these canopies as in-
dicating that a ceremony analogous to that of
the platform has taken place. As for the
pavilion, the contents of it cannot be seen,
except the tail of an asp, a hawk, and a bull.
At Soleb was celebrated the ceremony of
lighting a lamp, which is not mentioned at
Bubastis, and in which the " holy mother " took
part. The long text which accompanies it, is
too fragmentary to be translated.
Leps., Denkm. iii. 85.