DOI Page / Citation link:
https://doi.org/10.11588/diglit.4145#0012
DEIK EL BAHAKI.
lea, a human figure which Ave meet with repeatedly.
This lea was erased as well as the queen; but when
1 Jameses restored the building, and changed the name
of Ramaka into that of Thothmes II., the ha was
replaced by its emblem, the fan.
The words are not quite the same as on the other
side. The titles of Hathor have been only partially
restored.
" Said by Hathor, the protectress of Thebes, the divine cow, the
divine mother, the lady of the sky, the queen of the gods,
who looks at her Horns (child), who licks the Horns she
brought forth. I have come to thee, my daughter, my
beloved king Ramaka (Thothmes If.). I kiss thy hand,
I lick thy flesh, I fill thy Majesty with life and happiness,
as I have done to my Horus in the nest of Khebt. I have
suckled thy Majesty with my breasts. I have filled thee
with my intelligence, with my water of life and happiness.
I am thy mother, who formed thy limbs and created thy
beauties, f have come, I am thy protector, thy mouth
is replete with my milk, life and stability is in it, intelli-
gence is in it, abundance is in it. All evil is removed
from thee, according to the command of thy father Ea,
and Anion, the lord of the thrones of the two lands, living
eternally.
" Said by Anubis, who shows the ways in the land of the
heifers : I have come to thee, daughter of Ha, I embrace ...
and her Tea, on the throne of Horus of the living."
Hathor calls herself the mother, and the nurse
of the queen. She is the | 55* ^j^, the sacred cow,
the Isis whose son is Horus ; and just as she suckled
Horus in his abode of reeds, in the marshes of Khebt,
she has done the same for Ramaka in this shrine which
has been built for her. The Hathor Shrine is the
place where the queen was supposed to have been
suckled by her divine nurse.
Plate XOV.—The Doorway to the Shbine. On
the top were two lines containing twice over the car-
touches of the queen. On the doorpost the queen
appears on one side, and her nephew, her subordinate,
Menkheperkara, on the other. The entrance is called
" the door of Ramaka, by which are brought victuals
to the house of Hathor."
The Ante-room.
Passing through the door, we reach an Ante-room
supported by two proto-doric columns. Everywhere
the painting seems to have been re-touched in a
coarse and careless way. It is only here and there
that we get original work: for instance, in the niche
in the southern wall.
Plates XCVIII. and XCIX.—We saw before that
these niches were the equivalent of the senhili in the
tombs of the Old Empire. They contained statues of
the deceased ; they were supposed to be abodes of
his hi, which fed on all the offerings represented on the
walls. It is probable also that statues of gods were
combined with those of the deceased. Here we have
the end Avail bearing two scenes of worship to the gods
(pi. xcix.). On the right the queen before Anion ; on
the left Thothmes III. before Hatlior. It is said of the
queen that she is born ^ w m WJ "on the throne
of Turn." On the western wall, the queen, who is
erased, offers a huge pile of victuals to a seated god, a
special form of Horus. He is called " Samtaui, the son
of Hatlior, the protector of Hermonthis, who resides at
Serui." He makes the usual promises of a great
number of Sed periods and the like.
Plate C.—Eastern Wall of the Axte-rooj:. Here
we have a rare representation, a symbolical ceremony
the sense of which is not easy to understand. It is a
game of ball. Thothmes III., Menkheperkara, holds
a stick of wavy form, which from other texts we know
to be made of olive wood, and strikes with it balls, the
substance of which Ave do not knoAv. The ceremony is
called: "to strike the ball to (in honour of) Hatlior
the protectress of Thebes." Brugsch quotes an in-
stance from Edfoo, in Avhich it is said that the king
strikes a ball in honour of his mother. It seems from
the text which accompanies the ceremony at Dendereh,
that the throAving of balls Avas a kind of emblem of
victory, " the enemies are struck before them." There
must have been seAreral of them, since Ave see that the
prophets hand them to Thothmes III., or perhaps
make the catches.
Menkheperkara appears Avith his usual titles, to
which is added that he shines as kino- in the boat of
millions (of years), and as master of the throne of Turn.
Here, as in other cases, though the inscription is made
for Thothmes III., the feminine pronoun conies in
through an oversight of the engravers, especially in
the Avords of the goddess.
" Said by Hathor, the protectress of Thebes, son (daughter)
avIio loves me, my favourite, king of the two lands, Men-
kheperkara; it is good this land; thou receivest the white
croAvn, thou possessest the red crown Avhich is on thy head,
thou liftest the double diadem, and thou shinest through
it, living eternally."
Plate CI.—Here again we have a coronation ceremony
Avhich takes place before Amon, the goddess Urthelcu,
lea, a human figure which Ave meet with repeatedly.
This lea was erased as well as the queen; but when
1 Jameses restored the building, and changed the name
of Ramaka into that of Thothmes II., the ha was
replaced by its emblem, the fan.
The words are not quite the same as on the other
side. The titles of Hathor have been only partially
restored.
" Said by Hathor, the protectress of Thebes, the divine cow, the
divine mother, the lady of the sky, the queen of the gods,
who looks at her Horns (child), who licks the Horns she
brought forth. I have come to thee, my daughter, my
beloved king Ramaka (Thothmes If.). I kiss thy hand,
I lick thy flesh, I fill thy Majesty with life and happiness,
as I have done to my Horus in the nest of Khebt. I have
suckled thy Majesty with my breasts. I have filled thee
with my intelligence, with my water of life and happiness.
I am thy mother, who formed thy limbs and created thy
beauties, f have come, I am thy protector, thy mouth
is replete with my milk, life and stability is in it, intelli-
gence is in it, abundance is in it. All evil is removed
from thee, according to the command of thy father Ea,
and Anion, the lord of the thrones of the two lands, living
eternally.
" Said by Anubis, who shows the ways in the land of the
heifers : I have come to thee, daughter of Ha, I embrace ...
and her Tea, on the throne of Horus of the living."
Hathor calls herself the mother, and the nurse
of the queen. She is the | 55* ^j^, the sacred cow,
the Isis whose son is Horus ; and just as she suckled
Horus in his abode of reeds, in the marshes of Khebt,
she has done the same for Ramaka in this shrine which
has been built for her. The Hathor Shrine is the
place where the queen was supposed to have been
suckled by her divine nurse.
Plate XOV.—The Doorway to the Shbine. On
the top were two lines containing twice over the car-
touches of the queen. On the doorpost the queen
appears on one side, and her nephew, her subordinate,
Menkheperkara, on the other. The entrance is called
" the door of Ramaka, by which are brought victuals
to the house of Hathor."
The Ante-room.
Passing through the door, we reach an Ante-room
supported by two proto-doric columns. Everywhere
the painting seems to have been re-touched in a
coarse and careless way. It is only here and there
that we get original work: for instance, in the niche
in the southern wall.
Plates XCVIII. and XCIX.—We saw before that
these niches were the equivalent of the senhili in the
tombs of the Old Empire. They contained statues of
the deceased ; they were supposed to be abodes of
his hi, which fed on all the offerings represented on the
walls. It is probable also that statues of gods were
combined with those of the deceased. Here we have
the end Avail bearing two scenes of worship to the gods
(pi. xcix.). On the right the queen before Anion ; on
the left Thothmes III. before Hatlior. It is said of the
queen that she is born ^ w m WJ "on the throne
of Turn." On the western wall, the queen, who is
erased, offers a huge pile of victuals to a seated god, a
special form of Horus. He is called " Samtaui, the son
of Hatlior, the protector of Hermonthis, who resides at
Serui." He makes the usual promises of a great
number of Sed periods and the like.
Plate C.—Eastern Wall of the Axte-rooj:. Here
we have a rare representation, a symbolical ceremony
the sense of which is not easy to understand. It is a
game of ball. Thothmes III., Menkheperkara, holds
a stick of wavy form, which from other texts we know
to be made of olive wood, and strikes with it balls, the
substance of which Ave do not knoAv. The ceremony is
called: "to strike the ball to (in honour of) Hatlior
the protectress of Thebes." Brugsch quotes an in-
stance from Edfoo, in Avhich it is said that the king
strikes a ball in honour of his mother. It seems from
the text which accompanies the ceremony at Dendereh,
that the throAving of balls Avas a kind of emblem of
victory, " the enemies are struck before them." There
must have been seAreral of them, since Ave see that the
prophets hand them to Thothmes III., or perhaps
make the catches.
Menkheperkara appears Avith his usual titles, to
which is added that he shines as kino- in the boat of
millions (of years), and as master of the throne of Turn.
Here, as in other cases, though the inscription is made
for Thothmes III., the feminine pronoun conies in
through an oversight of the engravers, especially in
the Avords of the goddess.
" Said by Hathor, the protectress of Thebes, son (daughter)
avIio loves me, my favourite, king of the two lands, Men-
kheperkara; it is good this land; thou receivest the white
croAvn, thou possessest the red crown Avhich is on thy head,
thou liftest the double diadem, and thou shinest through
it, living eternally."
Plate CI.—Here again we have a coronation ceremony
Avhich takes place before Amon, the goddess Urthelcu,