DOI Page / Citation link:
https://doi.org/10.11588/diglit.22370#0038
34
THE LIFE OF REKHMARA
made (except a few hieroglyphs from the upper
parts of the lines given in the publication of
Virey), but fragments of two parallel texts
have enabled me to check my copy in some
places. These parallel texts I discovered at
Kurneh in 1895; the first in the tomb of User,
Rekhmara's predecessor in the vezirial office;
the second in the tomb of Hapu, the Vezir of
Upper Egypt under Thothmes IV. It is much
to be regretted that this inscription is in such
a fragmentary state, for it appears to record
the instructions given by Egyptian kings to
their Vezirs on the appointment of those
officers to the vezirate. From the title (11.
1-4) it would seem that these instructions
were given in the form of a speech delivered
in the monarch's audience-hall (uakh) before
all the assembled government officials (Jcen-
betiu).
The King first speaks of the audience-hall
(kha) of the Vezir, recommending " watchful-
ness over all that which is done in it, for
behold it makes firm the whole land" (1. 5).
He goes on to exhort his ministers not to be
" mild, but severe in his orders "; not to be
partial to the cause of the rich, or to make
the slightest distinction between the wealthy
and the poor, " for every man is as every
man " (1. 6). With regard to all petitioners,
he instructs him to act strictly according to
the law (1. 8). In 1. 13 is mentioned a Vezir
named Khety, who seems to have been long
remembered for his severity, and is perhaps
(though this is not quite clear) quoted as an
example not to be followed. Judicial matters
are then discussed, and the Vezir is again
exhorted not to be partial to one side more
than to the other, for " leaning to one side is
an abomination of the gods" (1. 15). The
chief minister of state is instructed also to be-
ware of malice and bad temper, for if a man
"gives fear millions of times, there are things
of evil in it," and " people will not say of
him, 'he is a man!'" (1. 19). In 1. 21 the
chief scribe of the Vezir is apparently addressed
and exhorted to " write true " (?). The King
then goes on to speak of the Vezir's audience-
hall, and gives some general instructions con-
cerning the methods of procedure to be observed
in it; but the last three lines of the inscrip-
tion are unfortunately very obscure.
5. Rekhmara and the Members of His Family.
(Plate XL)
The mutilated scene upon the north-east wall
of the vestibule (see Sketch Plan K, p. 22)
represented Rekhmara, accompanied by " his
sister [i.e. wife] Meryt," seated before a table
of offerings, while in front of them their son,
" the scribe of the divine offerings [of Amen,
Ramenkhepersenb]," recites the Te hetep seten
formula for funeral offerings. The figures of
Rekhmara and Meryt, as well as the table of
offerings and the figure of Ramenkhepersenb,
are entirely destroyed. On the right side of
the wall are depicted the relatives and friends
of the great Vezir. The uppermost group
shows the Vezir Aa-ma-thu, the paternal
grandfather of Rekhmara, accompanied by his
wife Tamathu and their children ; six sons in
the upper row, three daughters in the lower.
The second group represents the Vezir User,
paternal uncle of Rekhmara, with his wife
Thau and children; three sons in the upper
row and five daughters in the lower. The two
principal figures of the third group are en-
tirely destroyed, but the hieroglyphs above
them record the names of Neferuben and
Betau, Rekhmara's parents. Behind them are
their six children; three sons and three
daughters. Of the fourth group, only two
inscriptions remain : the first records the name
and titles of "a follower of the king in all
countries, in the favour of the good god [i.e.
the king], the overseer of the cattle of Amen,
Bak, justified "; the second gives the name of
" his wife, the lady A-tau." The relationship
THE LIFE OF REKHMARA
made (except a few hieroglyphs from the upper
parts of the lines given in the publication of
Virey), but fragments of two parallel texts
have enabled me to check my copy in some
places. These parallel texts I discovered at
Kurneh in 1895; the first in the tomb of User,
Rekhmara's predecessor in the vezirial office;
the second in the tomb of Hapu, the Vezir of
Upper Egypt under Thothmes IV. It is much
to be regretted that this inscription is in such
a fragmentary state, for it appears to record
the instructions given by Egyptian kings to
their Vezirs on the appointment of those
officers to the vezirate. From the title (11.
1-4) it would seem that these instructions
were given in the form of a speech delivered
in the monarch's audience-hall (uakh) before
all the assembled government officials (Jcen-
betiu).
The King first speaks of the audience-hall
(kha) of the Vezir, recommending " watchful-
ness over all that which is done in it, for
behold it makes firm the whole land" (1. 5).
He goes on to exhort his ministers not to be
" mild, but severe in his orders "; not to be
partial to the cause of the rich, or to make
the slightest distinction between the wealthy
and the poor, " for every man is as every
man " (1. 6). With regard to all petitioners,
he instructs him to act strictly according to
the law (1. 8). In 1. 13 is mentioned a Vezir
named Khety, who seems to have been long
remembered for his severity, and is perhaps
(though this is not quite clear) quoted as an
example not to be followed. Judicial matters
are then discussed, and the Vezir is again
exhorted not to be partial to one side more
than to the other, for " leaning to one side is
an abomination of the gods" (1. 15). The
chief minister of state is instructed also to be-
ware of malice and bad temper, for if a man
"gives fear millions of times, there are things
of evil in it," and " people will not say of
him, 'he is a man!'" (1. 19). In 1. 21 the
chief scribe of the Vezir is apparently addressed
and exhorted to " write true " (?). The King
then goes on to speak of the Vezir's audience-
hall, and gives some general instructions con-
cerning the methods of procedure to be observed
in it; but the last three lines of the inscrip-
tion are unfortunately very obscure.
5. Rekhmara and the Members of His Family.
(Plate XL)
The mutilated scene upon the north-east wall
of the vestibule (see Sketch Plan K, p. 22)
represented Rekhmara, accompanied by " his
sister [i.e. wife] Meryt," seated before a table
of offerings, while in front of them their son,
" the scribe of the divine offerings [of Amen,
Ramenkhepersenb]," recites the Te hetep seten
formula for funeral offerings. The figures of
Rekhmara and Meryt, as well as the table of
offerings and the figure of Ramenkhepersenb,
are entirely destroyed. On the right side of
the wall are depicted the relatives and friends
of the great Vezir. The uppermost group
shows the Vezir Aa-ma-thu, the paternal
grandfather of Rekhmara, accompanied by his
wife Tamathu and their children ; six sons in
the upper row, three daughters in the lower.
The second group represents the Vezir User,
paternal uncle of Rekhmara, with his wife
Thau and children; three sons in the upper
row and five daughters in the lower. The two
principal figures of the third group are en-
tirely destroyed, but the hieroglyphs above
them record the names of Neferuben and
Betau, Rekhmara's parents. Behind them are
their six children; three sons and three
daughters. Of the fourth group, only two
inscriptions remain : the first records the name
and titles of "a follower of the king in all
countries, in the favour of the good god [i.e.
the king], the overseer of the cattle of Amen,
Bak, justified "; the second gives the name of
" his wife, the lady A-tau." The relationship