DOI Page / Citation link:
https://doi.org/10.11588/diglit.4032#0039
THE OFFERINGS AND THE SHEINES OF THE NORTH.
29
Tonen four times," and exclaiming " Hail to the
shrine, hail to the pavilion."
This last word, the pavilion, shows that the
adoration to Tonen also takes place on the roof
of the temple, where the shrine of the god must
have stood. It is clear that in this sculpture
we have only a very incomplete description of
the ceremony, the greatest part of it is omitted;
however, we see again the am hhentu, the suten
sahu, the semeru, and the ueru,7 all the high
dignitaries lying down before the king, while
women crowned with flowers repeat: " Hail to
the festival, hail, the festival of Tonen takes
place," and also these words which indicate the
meaning of the ceremony: "Horns rises, he
has received the twro plumes, he is the king
Osorkon living eternally." Horus receiving
the two plumes is one of the ways of expressing
that he is crowned as king, and therefore here
again we find an allusion to the coronation of
Osorkon, to his jubilee. Whereas on the
southern side it is Anion who is the prevailing
divinity, here it is Tonen, the god who above
all others is the patron of the period of thirty
years, and who gives them in abundance to his
son Osorkon. Anion and Tonen are the gods
who give the first blessing to the king when he
is sitting on the platform (pi. ii.). Osorkon
did not separate them in his festival, following
in this respect an old tradition; for Rameses III.
also said that his £e<i-festivals were associated
with those of Tonen. Whether it was Phthah
in whose temple the solemnity of the Sed took
place, as under Rameses III., or whether it was
Amon, as under Osorkon at Bubastis, Tonen
could not be forgotten, for it wras to him that
Osorkon was indebted for a reign of eternal
duration.
7 lirugsch, Diet. Suppl. p. 1011.
THE OFFERING-S AND THE SHRINES
OF THE NORTH.
The great wall E is nearly a complete blank.
Hardly anything of it remains, and the little
which has been preserved must be replaced by
conjecture. Taking first what was the doorpost,
we have (pi. xviii.) a horizontal inscription
which related some event having reference to
the water and the cultivated land. Over it was
a procession larger than the other parts, and of
which I consider the block iii. of pi. xxv. as be-
ing a part. Osorkon was standing with two rows
of fan-bearers behind him; underneath was a
train of priests, the |<==> " neter of the south,"
followed by " the holy brothers " and " the
prophets." We have noticed already on the
other side the |<=> lit- "the god," whom
we considered as the high priest of Bubastis ;
this time it must be another priest of high rank,
who had the whole south under his control.
The great block of pi. xiv. had an angle, on
the other face of which stood the representation
marked 8 on pi. xviii., which has given us the
exact places of 7 and 9. We begin here the
series of offerings of birds and fishes which we
shall consider further where they are more
complete. Underneath is one of the various
shrines of the north, where Osorkon is sitting
wearing the crown of Lower Egypt. We shall
see several of this kind, and there must have
been many on the wall; they are parallel to
those we saw on the south, where Osorkon
has the southern diadem. Bast is always with
him, looking at him and showing that this
festival takes place under her protection, thouo-h
it is not in her honour. Before him were reli-
gious emblems, called Horshesu," the followers of
Horus," and a priest whose arm only is left. The
words spoken are always more or less enigmatic
zv I) <=> ® $ $ 5. We know the word ® | \ j t&p
retu as meaning " prescriptions," but here it evi-
dently has another sense. It must mean a lo-
cality, either one of the numerous shrines where
29
Tonen four times," and exclaiming " Hail to the
shrine, hail to the pavilion."
This last word, the pavilion, shows that the
adoration to Tonen also takes place on the roof
of the temple, where the shrine of the god must
have stood. It is clear that in this sculpture
we have only a very incomplete description of
the ceremony, the greatest part of it is omitted;
however, we see again the am hhentu, the suten
sahu, the semeru, and the ueru,7 all the high
dignitaries lying down before the king, while
women crowned with flowers repeat: " Hail to
the festival, hail, the festival of Tonen takes
place," and also these words which indicate the
meaning of the ceremony: "Horns rises, he
has received the twro plumes, he is the king
Osorkon living eternally." Horus receiving
the two plumes is one of the ways of expressing
that he is crowned as king, and therefore here
again we find an allusion to the coronation of
Osorkon, to his jubilee. Whereas on the
southern side it is Anion who is the prevailing
divinity, here it is Tonen, the god who above
all others is the patron of the period of thirty
years, and who gives them in abundance to his
son Osorkon. Anion and Tonen are the gods
who give the first blessing to the king when he
is sitting on the platform (pi. ii.). Osorkon
did not separate them in his festival, following
in this respect an old tradition; for Rameses III.
also said that his £e<i-festivals were associated
with those of Tonen. Whether it was Phthah
in whose temple the solemnity of the Sed took
place, as under Rameses III., or whether it was
Amon, as under Osorkon at Bubastis, Tonen
could not be forgotten, for it wras to him that
Osorkon was indebted for a reign of eternal
duration.
7 lirugsch, Diet. Suppl. p. 1011.
THE OFFERING-S AND THE SHRINES
OF THE NORTH.
The great wall E is nearly a complete blank.
Hardly anything of it remains, and the little
which has been preserved must be replaced by
conjecture. Taking first what was the doorpost,
we have (pi. xviii.) a horizontal inscription
which related some event having reference to
the water and the cultivated land. Over it was
a procession larger than the other parts, and of
which I consider the block iii. of pi. xxv. as be-
ing a part. Osorkon was standing with two rows
of fan-bearers behind him; underneath was a
train of priests, the |<==> " neter of the south,"
followed by " the holy brothers " and " the
prophets." We have noticed already on the
other side the |<=> lit- "the god," whom
we considered as the high priest of Bubastis ;
this time it must be another priest of high rank,
who had the whole south under his control.
The great block of pi. xiv. had an angle, on
the other face of which stood the representation
marked 8 on pi. xviii., which has given us the
exact places of 7 and 9. We begin here the
series of offerings of birds and fishes which we
shall consider further where they are more
complete. Underneath is one of the various
shrines of the north, where Osorkon is sitting
wearing the crown of Lower Egypt. We shall
see several of this kind, and there must have
been many on the wall; they are parallel to
those we saw on the south, where Osorkon
has the southern diadem. Bast is always with
him, looking at him and showing that this
festival takes place under her protection, thouo-h
it is not in her honour. Before him were reli-
gious emblems, called Horshesu," the followers of
Horus," and a priest whose arm only is left. The
words spoken are always more or less enigmatic
zv I) <=> ® $ $ 5. We know the word ® | \ j t&p
retu as meaning " prescriptions," but here it evi-
dently has another sense. It must mean a lo-
cality, either one of the numerous shrines where