DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.4145#0013
THE SOUTHERN SPEOS OR SHRINE OF HATHOR.
and an assembly of gods who witness the act. The
queen, whose cartouches have been replaced by those of
Thothmes II., stood between the sitting god and the
standing goddess, perhaps at the feet of Amon, or even
on his knees ; but she has disappeared entirely.
The assembly of the gods is more numerous than
that to which Amon announced the birth of Hatshepsu
(pi. xlvi.). There are sixteen of them here; they are all
sitting, holding the ■¥-. Beginning at the top, we have
Nephthys, Horus, Hathor, Sebek, and two together, Tanen
and Ani, a lunar god. In the second row, Keb, Nut,
Osiris, Isis and Set; in the lowest row, the consort of
Amon, Amonit, who resides at Thebes, Menthu, Turn of
Heliopolis, Shu and Tefnut. The lion-headed goddess
Urtheku probably put a crown on the cpieen's head ;
it must have been in the original drawing, judging
from these words:
" Said by Urtheku : daughter of my bowels, beloved; forthwith
thy crown shall be on thy head, as ordered by thy father
Amon. I have suckled thee on his throne, to be a king
lasting eternally."
The god Amon also takes part in the coronation. He
calls on the gods of the assembly :
" Said by Anion, the lord of the thrones of the two lands, the
Icing of the gods, who resides at Thebes, who put her on
the throne of Ka, which will be afterwards the inheritance
of the daughter of his loins, the beloved: her crown is well
established as king of Upper and Lower Egypt on her
throne, in presence of the living, in her royal power over
the South and the North. Now give her all the life,
stability, and happiness which is in you, and all joy; for
she rules over the two lands like Ka eternally."
The gods answer :
" We will give her all the happiness which is within us, all the
joy which is within us, all the stability which is within
us."
Below the assembly of the gods is a doorway, the
entrance to a niche. The inscriptions contained no-
thing but the names and titles of the queen, which have
been changed into those of Thothmes II.
Plate CII.—On the left side of the door, the queen
stood before Hathor, and offered her a vase, the nature
and contents of which it is not possible to ascertain,
owing to the destruction of the figure of the queen.
Plate CIII.—This is the entrance to the two rooms
which contained the sacred emblems of the goddess and
the queen. The ornamentation of the door is very
peculiar. It represents an arched roof supported by
pillars. These pillars have the usual form of a sistrum;
their capital is the head of Hathor, the human head with
a heifer's ears. But what is most extraordinary, is that
below the capital there are on the shafts of the pillars
two dots, which must be considered as two eyes, and
one horn of a cow ; the left horn on one side of the
door, the right on the other. The vertical lines relate
that the queen made these buildings to her mother
Hathor. They are identical on both sides. In the
horizontal lines, on the left Ave find the names and titles
of the queen changed into those of Thothmes II. ; on
the right, those of Thothmes III. The doorway is
called " the door of Ramaka (Thothmes II.) joining the
beauties (the person) of Hathor, the protectress of
Thebes." This name P)QIII Khnumtneferu, "join-
ing the beauties of . . . ." occurs in newly discovered
texts at Karnak, and refers to a pavilion where there
is a sacred boat containing the emblems of Amon and
Hatshepsu. It indicates that in this room the emblems
of two persons were combined.
The Outer Sanctuary.
Plate CIV.—On a sacred boat, which was probably
carried out of the temple on certain festivals, is seen a
pavilion under which stands the cow. Under the head
is the queen, erased, with the appearance of a grown-
up man, and wearing the insignia of royal power.
The queen appears again as a little boy suckled by the
cow. Thus the two persons, goddess and queen, are
joined. They both rest —a-^ in the pavilion called
"^* perur. When the queen, accompanied by the
divine boy priest OhOU Alu, son of Hathor, brings
wine to the goddess, besides a quantity of fruit,
vegetables, and meat, she makes this offering to herself
as well as to Hathor. The promises of Hathor, " the
divine mother, the mistress of the sky, the queen of the
gods," are of the usual kind, a reward for the fine
buildings raised by Hatshepsu. Behind the cow are
various figures difficult to explain: a crouching Horus,
generally called Sopt; behind him two apes of the kind
called j] bent; underneath a lion (J —»— ~ dshheJch
and a monkey standing before a mirror. This monkey
has the same name (1 '^r df, as the sun represented
in the Tombs of the Kings as a man with a ram's head,
going through the various hours of the night. On the
third row are two lea, one without a name, which is
evidently that of the queen, and that of Thothmes III.
All these figures promise to the queen life, happiness,
health, stability.
c
and an assembly of gods who witness the act. The
queen, whose cartouches have been replaced by those of
Thothmes II., stood between the sitting god and the
standing goddess, perhaps at the feet of Amon, or even
on his knees ; but she has disappeared entirely.
The assembly of the gods is more numerous than
that to which Amon announced the birth of Hatshepsu
(pi. xlvi.). There are sixteen of them here; they are all
sitting, holding the ■¥-. Beginning at the top, we have
Nephthys, Horus, Hathor, Sebek, and two together, Tanen
and Ani, a lunar god. In the second row, Keb, Nut,
Osiris, Isis and Set; in the lowest row, the consort of
Amon, Amonit, who resides at Thebes, Menthu, Turn of
Heliopolis, Shu and Tefnut. The lion-headed goddess
Urtheku probably put a crown on the cpieen's head ;
it must have been in the original drawing, judging
from these words:
" Said by Urtheku : daughter of my bowels, beloved; forthwith
thy crown shall be on thy head, as ordered by thy father
Amon. I have suckled thee on his throne, to be a king
lasting eternally."
The god Amon also takes part in the coronation. He
calls on the gods of the assembly :
" Said by Anion, the lord of the thrones of the two lands, the
Icing of the gods, who resides at Thebes, who put her on
the throne of Ka, which will be afterwards the inheritance
of the daughter of his loins, the beloved: her crown is well
established as king of Upper and Lower Egypt on her
throne, in presence of the living, in her royal power over
the South and the North. Now give her all the life,
stability, and happiness which is in you, and all joy; for
she rules over the two lands like Ka eternally."
The gods answer :
" We will give her all the happiness which is within us, all the
joy which is within us, all the stability which is within
us."
Below the assembly of the gods is a doorway, the
entrance to a niche. The inscriptions contained no-
thing but the names and titles of the queen, which have
been changed into those of Thothmes II.
Plate CII.—On the left side of the door, the queen
stood before Hathor, and offered her a vase, the nature
and contents of which it is not possible to ascertain,
owing to the destruction of the figure of the queen.
Plate CIII.—This is the entrance to the two rooms
which contained the sacred emblems of the goddess and
the queen. The ornamentation of the door is very
peculiar. It represents an arched roof supported by
pillars. These pillars have the usual form of a sistrum;
their capital is the head of Hathor, the human head with
a heifer's ears. But what is most extraordinary, is that
below the capital there are on the shafts of the pillars
two dots, which must be considered as two eyes, and
one horn of a cow ; the left horn on one side of the
door, the right on the other. The vertical lines relate
that the queen made these buildings to her mother
Hathor. They are identical on both sides. In the
horizontal lines, on the left Ave find the names and titles
of the queen changed into those of Thothmes II. ; on
the right, those of Thothmes III. The doorway is
called " the door of Ramaka (Thothmes II.) joining the
beauties (the person) of Hathor, the protectress of
Thebes." This name P)QIII Khnumtneferu, "join-
ing the beauties of . . . ." occurs in newly discovered
texts at Karnak, and refers to a pavilion where there
is a sacred boat containing the emblems of Amon and
Hatshepsu. It indicates that in this room the emblems
of two persons were combined.
The Outer Sanctuary.
Plate CIV.—On a sacred boat, which was probably
carried out of the temple on certain festivals, is seen a
pavilion under which stands the cow. Under the head
is the queen, erased, with the appearance of a grown-
up man, and wearing the insignia of royal power.
The queen appears again as a little boy suckled by the
cow. Thus the two persons, goddess and queen, are
joined. They both rest —a-^ in the pavilion called
"^* perur. When the queen, accompanied by the
divine boy priest OhOU Alu, son of Hathor, brings
wine to the goddess, besides a quantity of fruit,
vegetables, and meat, she makes this offering to herself
as well as to Hathor. The promises of Hathor, " the
divine mother, the mistress of the sky, the queen of the
gods," are of the usual kind, a reward for the fine
buildings raised by Hatshepsu. Behind the cow are
various figures difficult to explain: a crouching Horus,
generally called Sopt; behind him two apes of the kind
called j] bent; underneath a lion (J —»— ~ dshheJch
and a monkey standing before a mirror. This monkey
has the same name (1 '^r df, as the sun represented
in the Tombs of the Kings as a man with a ram's head,
going through the various hours of the night. On the
third row are two lea, one without a name, which is
evidently that of the queen, and that of Thothmes III.
All these figures promise to the queen life, happiness,
health, stability.
c