DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.41333#0140
Teodozjct Izabela Rzeuska
necropoleis or other places of cult, but not from set-
tlements.26
In spite of the fact that the analogies are from dis-
tant periods it is likely that in both cases one is dealing
with the same practice. In the Old Kingdom as well as
in the New Kingdom the cult pottery hosted in places
of cult was painted white.
This funerary cult pottery seems to be evidence
of real cultic practice. The amount and the dating of
funerary cult pottery found at a place of cult may
indicate how long and how intensive the cult of the
dead person was. This seems to be very important,
especially in the case of a complete lack of written
sources concerning funerary cults.
The last question to answer is, what substance was
used for painting? In almost all cases, especially those
dating from the New Kingdom, the white substance
or bowls. They did not have. I am thankful to Mrs Anna
WODZINSKA (Giza Plateau Mapping Project, Warsaw
University) and Dr Dietrich RAUE (Elephantine,
Deutsches Archaologisches Institut) for their information
concerning the Old Kingdom pottery.
26 As L. HILIHAN pointed out, there are some indications
that such cult vessels were used in the Village of Amama,
but still in the cult sphere, i.e. probably for household
cults. L. HULIN, op.cit.,p. 175.
27 A. C WIEK, West Saqqara. Addendum, PAM XI (2000),
p. 117, fig. 5. In the author's opinion this is evidence of
obtaining limestone powder. One could suggest that
the process of pot painting took place most probably at
the necropolis, if not in a tomb itself, given that the
covering pots has been identified as gypsum. Was it
really gypsum used for painting? Without chemical
analysis this problem cannot be solved. In West
Saqqara there are hundreds of limestone pieces with
traces of drilling.27 The powder obtained by drilling
limestone fragments may serve this purpose well. Simi-
lar drilled fragments of limestone were also found on
other necropoleis.28 But to verify the theory that the
white pigment originated from limestone not gypsum
further analyses are needed.
To sum up, it seems probable that funerary cult
pottery, such as potstands and bowls used in the
cult of the dead, stood in places of cult and formed
part of the offering. White painting probably made
the pots purified, as they belonged to the sacrum,
notprofanum sphere.
walls and the false doors were white painted as well.
K.O. KURASZKIEWICZ, Inscribed Objects from the Old
Kingdom Necropolis West of the Step Pyramid (with
remarks on their coating), Archiv Orientalru 70 No 3 (Au-
gust 2002), pp. 351-376.
28 Examples dated to the Archaic Period from Helwan cf.
Z. Y. SAAD, Royal Excavations at Saqqara and Helwan
(1941-1945), Supplement aux ASAE, Le Caire 1947, p. 5,
pi. Via; dated to the Illrd dynasty from the Step Pyramid
cf. C.M. FIRTH, J.E. QUIBELL, Excavation at Saqqara.
The Step Pyramid II, Cairo 1935, pi. 93,1 and 2; dated to
the IVth dynasty from Meidum cf. A. el-KHOULI,
Meidum, Sydney 1991, pi. 41; S. HASSAN, Giza II, Cairo
1936, p. 31.
134
necropoleis or other places of cult, but not from set-
tlements.26
In spite of the fact that the analogies are from dis-
tant periods it is likely that in both cases one is dealing
with the same practice. In the Old Kingdom as well as
in the New Kingdom the cult pottery hosted in places
of cult was painted white.
This funerary cult pottery seems to be evidence
of real cultic practice. The amount and the dating of
funerary cult pottery found at a place of cult may
indicate how long and how intensive the cult of the
dead person was. This seems to be very important,
especially in the case of a complete lack of written
sources concerning funerary cults.
The last question to answer is, what substance was
used for painting? In almost all cases, especially those
dating from the New Kingdom, the white substance
or bowls. They did not have. I am thankful to Mrs Anna
WODZINSKA (Giza Plateau Mapping Project, Warsaw
University) and Dr Dietrich RAUE (Elephantine,
Deutsches Archaologisches Institut) for their information
concerning the Old Kingdom pottery.
26 As L. HILIHAN pointed out, there are some indications
that such cult vessels were used in the Village of Amama,
but still in the cult sphere, i.e. probably for household
cults. L. HULIN, op.cit.,p. 175.
27 A. C WIEK, West Saqqara. Addendum, PAM XI (2000),
p. 117, fig. 5. In the author's opinion this is evidence of
obtaining limestone powder. One could suggest that
the process of pot painting took place most probably at
the necropolis, if not in a tomb itself, given that the
covering pots has been identified as gypsum. Was it
really gypsum used for painting? Without chemical
analysis this problem cannot be solved. In West
Saqqara there are hundreds of limestone pieces with
traces of drilling.27 The powder obtained by drilling
limestone fragments may serve this purpose well. Simi-
lar drilled fragments of limestone were also found on
other necropoleis.28 But to verify the theory that the
white pigment originated from limestone not gypsum
further analyses are needed.
To sum up, it seems probable that funerary cult
pottery, such as potstands and bowls used in the
cult of the dead, stood in places of cult and formed
part of the offering. White painting probably made
the pots purified, as they belonged to the sacrum,
notprofanum sphere.
walls and the false doors were white painted as well.
K.O. KURASZKIEWICZ, Inscribed Objects from the Old
Kingdom Necropolis West of the Step Pyramid (with
remarks on their coating), Archiv Orientalru 70 No 3 (Au-
gust 2002), pp. 351-376.
28 Examples dated to the Archaic Period from Helwan cf.
Z. Y. SAAD, Royal Excavations at Saqqara and Helwan
(1941-1945), Supplement aux ASAE, Le Caire 1947, p. 5,
pi. Via; dated to the Illrd dynasty from the Step Pyramid
cf. C.M. FIRTH, J.E. QUIBELL, Excavation at Saqqara.
The Step Pyramid II, Cairo 1935, pi. 93,1 and 2; dated to
the IVth dynasty from Meidum cf. A. el-KHOULI,
Meidum, Sydney 1991, pi. 41; S. HASSAN, Giza II, Cairo
1936, p. 31.
134