Naville, Edouard
The temple of Deir el Bahari (Band 6): The lower terrace, additions and plans — London, 1908

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as a goddess ; but I believe it more likely that it is
the goddess Safekhabui, who often appears in this attire
as taking part in the ceremonies of the foundation of
a temple.
PL CLIX. After the gift of the field is that of a

model-pylon, which is a symbol of the whole edifice.
It is offered to Amon, who as usual says to the queen,
that she is king on the throne of Horus of the living,
that she governs all the lands, that all countries are
her servants, and that her joy is eternal.


The corner of the northern part of the colonnade,
quite symmetrical to the south, likewise shows a war-
scene. The queen is represented as a sphinx, a lion with
a human head, trampling on her enemies, and tearing
them with her claws. This scene, which is rare before
the queen's time, became quite a favourite one with later
kings down to the Ptolemaic period.
Owing to the deep erasure, it is hardly possible to
distinguish the ethnological character of the enemies,
which probably was strongly marked. These enemies
mostly belong to the African nation of the Anu, of
which we see here three divisions: the Anu of Nubia;
the Anu of the land of Tehennu, who evidently
lived further west than the other ones; and the Anu
Mentu, whom I believe to be the Anu of the Sinaitic
Asiatic nations are also mentioned—the Fenkhu, who
seem to be enemies coming from the north in general;
and the Mentu of Asia, whom I take to be the nomads
of the Syrian desert.

In front of the queen are two gods ; the name of the
upper one is destroyed. He says, " I give thee the
land of the Anu of Nubia and to crush all countries ...,"
with the usual promises of long life, health, and happi-
ness. The lower one seems to be the god Sopt, who
says, " I give thee all the lands of the Mentu of Asia,
and to crush all countries ..."
The top of the line of text before the face of the
sphinx has disappeared. ". . . the Anu Mentu ... all
the Fenkhu, all countries . . . are under the feet of this
good goddess ;" and farther over the back of the sphinx,
". . . by his daughter who chastises all . . . among all
lands . . . the fear of her possesses all countries, the
might of her wrath . . . the day when she encounters
them, she sends her horses among her enemies ... all
the Anu Tehennu are smitten . . . the flame of the
daughter of Ra ..."
Even when she has the form of a lion her ka, symbol-
ised by two fans held by the sign of life, always stands
behind her.


This is a very frequent offering, that of four calves
differing in colour. The upper one is spotted, the
second red, the third white, and the last black. The
queen holds them together with four ropes tied to
the left forefoot; she brings them to the god Min,

who says: " My heart rejoices when I see this thy
beautiful building which thou hast made for me; I
will grant thee millions of Sed periods." Rameses II.
restored the name and the outline of the figure of
the god.


We often find that at this time the kings liked to
offer to the gods processions of statues, in which their
own figures occurred in various forms and attires.
Remains of several of these processions have been found
among the fragments of the temple.

Here we have what is left of one—the queen offers
two rows of these statues. It seems that the three
figures which have been preserved are Hatshepsu,
appearing twice, once with the crown of Upper and
once with the crown of Lower Egypt, and Thothmes III.
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