DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.3236#0100
CHAP. V.—THE INSCRIPTIONS.
35
who had offended him from the temple monu-
ments, with the whole of the dedication of the
shrine.
Eeturning to the stele, it can scarcely have been
built up of separate blocks, but must have been
cut up in order to be reused. Perhaps the
Sebennyte kings required the granite of the de-
faced stele for some alterations above ground, in
which the foundations of Amasis were not dis-
turbed. The basalt statuette (pi. x. 11) found in
the temple seems to show that it was not entirely
abandoned after the Persian invasion.
The god Hor hr tep xasXei °^ ^he R^e *s
found on two monuments at San, on the pyra-
midion of an early obelisk re-cut by Eameses II.
(Tanis, I., pi. x., No. 55), and on the original
part of an altered obelisk of the middle empire
(pi. ii., 13, and p. 7).
This latter is remarkable for the two hawks,
crowned with the lower crown, which support the
king's cartouche on the pyramidion. Beneath
this is a scene of a king offering to a hawk-headed
god who is connected with 'the representation of
Khem by the double straight 'feathers on his
head. The king is " beloved of Horus neb ^as^i."
Probably the hawk wearing the lower crown is a
symbol of this god as well. But on the Saite
monument we see that Horus her tep xasXet nas
assumed the full Khem form, and even bears the
god's name upon his head. This reminds us of
the Khem hor-ur of Coptus, a city which lay at
the Nile end of another desert route, and the
god of Panopolis was a form of Horus. Very
probably Horus of the desert is identical with
Khem, who takes the first place in the Ptolemaic
triad of Am, and the second place on the block of
Amasis, and is there called Hor her at set haa.
The word xasXet *s considered by Brugsch to
mean " foreigners," in which case Horus, at the
head of the foreigners, would be the god of the
Phoenicians and Greeks settled in the district;
and non-Egyptians must have been in this border-
land as early as the twelfth dynasty. But it is,
perhaps, possible to take it in its original sense of
F
"undulating desert," as opposed to tau, alluvial
plains of the Nile valley, delta, etc. Heq ^as-
Xet, a title occurring both in the earliest and the
latest periods, may be the equivalent of Hyksos.
Heq is used most commonly, if not exclusively,
with names of places, not of peoples.
It would seem that the desert, „or half desert,
portion of the nome was called Set or Xas haa,
" desert of exultation," over a town of which
name Osiris mertu presided as well as Khem (sar-
cophagus of Nekhtnebf at Berlin), while the inun-
dated portion was the Sex^t haa, " field of exul-
tation," celebrated for the abundance of its canals
and herbage (cf. Brugsch, Diet. Geog., 482).
The triad then seems to combine the desert god
Khem with the goddess Uat of the marshes, and
her nursling, the young Horus, destined to unite
the lands of upper and lower Egypt. This Horus
sam taui is crowned on the Ptolemaic monuments
with the double crown. The prince in the nome
sign probably has no mythological reference,
and the crown which he wears varies only to
indicate the relative position of the two halves
of the province of Am which formed the nomes
of Bubastis and of the Eastern Buto or city of
Uat. I purchased in Alexandria a bronze figure
of the young Horus with the lower crown only, in
the act of walking. This form, however, refers
to the division of Egypt between Horus and Set,
in which Lower Egypt fell to Horus.
33. In addition to these monuments from the
temple, several inscribed sarcophagi were found
in the cemetery. The fine basalt sarcophagus
of Psemthek, son of Pathenf and Nais-sharu
(pi. xii. 18), servant of the crown of Lower
Egypt (worn by Uat), Amt, or "high priest," and
" secretary of the city of Amt the friend loving
his master," was found with two other inferior
ones of limestone (pi. xii. 19 and 20) of Psemthek
menkh ab, son of Ast khebt, and of Psemthek,
son of Uat emlut. The inscriptions upon these
latter are cut in one line round the edge of each,
starting at the centre of the head and running
35
who had offended him from the temple monu-
ments, with the whole of the dedication of the
shrine.
Eeturning to the stele, it can scarcely have been
built up of separate blocks, but must have been
cut up in order to be reused. Perhaps the
Sebennyte kings required the granite of the de-
faced stele for some alterations above ground, in
which the foundations of Amasis were not dis-
turbed. The basalt statuette (pi. x. 11) found in
the temple seems to show that it was not entirely
abandoned after the Persian invasion.
The god Hor hr tep xasXei °^ ^he R^e *s
found on two monuments at San, on the pyra-
midion of an early obelisk re-cut by Eameses II.
(Tanis, I., pi. x., No. 55), and on the original
part of an altered obelisk of the middle empire
(pi. ii., 13, and p. 7).
This latter is remarkable for the two hawks,
crowned with the lower crown, which support the
king's cartouche on the pyramidion. Beneath
this is a scene of a king offering to a hawk-headed
god who is connected with 'the representation of
Khem by the double straight 'feathers on his
head. The king is " beloved of Horus neb ^as^i."
Probably the hawk wearing the lower crown is a
symbol of this god as well. But on the Saite
monument we see that Horus her tep xasXet nas
assumed the full Khem form, and even bears the
god's name upon his head. This reminds us of
the Khem hor-ur of Coptus, a city which lay at
the Nile end of another desert route, and the
god of Panopolis was a form of Horus. Very
probably Horus of the desert is identical with
Khem, who takes the first place in the Ptolemaic
triad of Am, and the second place on the block of
Amasis, and is there called Hor her at set haa.
The word xasXet *s considered by Brugsch to
mean " foreigners," in which case Horus, at the
head of the foreigners, would be the god of the
Phoenicians and Greeks settled in the district;
and non-Egyptians must have been in this border-
land as early as the twelfth dynasty. But it is,
perhaps, possible to take it in its original sense of
F
"undulating desert," as opposed to tau, alluvial
plains of the Nile valley, delta, etc. Heq ^as-
Xet, a title occurring both in the earliest and the
latest periods, may be the equivalent of Hyksos.
Heq is used most commonly, if not exclusively,
with names of places, not of peoples.
It would seem that the desert, „or half desert,
portion of the nome was called Set or Xas haa,
" desert of exultation," over a town of which
name Osiris mertu presided as well as Khem (sar-
cophagus of Nekhtnebf at Berlin), while the inun-
dated portion was the Sex^t haa, " field of exul-
tation," celebrated for the abundance of its canals
and herbage (cf. Brugsch, Diet. Geog., 482).
The triad then seems to combine the desert god
Khem with the goddess Uat of the marshes, and
her nursling, the young Horus, destined to unite
the lands of upper and lower Egypt. This Horus
sam taui is crowned on the Ptolemaic monuments
with the double crown. The prince in the nome
sign probably has no mythological reference,
and the crown which he wears varies only to
indicate the relative position of the two halves
of the province of Am which formed the nomes
of Bubastis and of the Eastern Buto or city of
Uat. I purchased in Alexandria a bronze figure
of the young Horus with the lower crown only, in
the act of walking. This form, however, refers
to the division of Egypt between Horus and Set,
in which Lower Egypt fell to Horus.
33. In addition to these monuments from the
temple, several inscribed sarcophagi were found
in the cemetery. The fine basalt sarcophagus
of Psemthek, son of Pathenf and Nais-sharu
(pi. xii. 18), servant of the crown of Lower
Egypt (worn by Uat), Amt, or "high priest," and
" secretary of the city of Amt the friend loving
his master," was found with two other inferior
ones of limestone (pi. xii. 19 and 20) of Psemthek
menkh ab, son of Ast khebt, and of Psemthek,
son of Uat emlut. The inscriptions upon these
latter are cut in one line round the edge of each,
starting at the centre of the head and running