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Restored entrance fo {l)e |SestivaUl)all
THE
FESTIYAL-IIALL OF OSOEKON 11.
I.V THE
GEEAT TEMPLE OF BCBASTIS
(1S87-1SS9).
BT
EDOUAED NAVILLE.
ti:ntii memoir of THE EGYPT EXPLORATION FUND.
WITH FORTY PLATES.
PUBLISHED BY ORDER OF THE COMMITTEE.
LONDOX : KEGAN PAUL, TRENCH, TRUBNER & CO., Ltd.,
PATEllNOSTElt UOUSE, CUAIUNG Cl'.OSS IIOAD. 1892.
TUIS VOLUME IS DEDICATED
IN GRATITUDB AND AFFECTION
TO TUE MEMORY OP
AMELIA BLAXFORD EDWARDS
PKEFACE.
NViiEX I publislicd tlic monuments discovered in the great templo of Bubastis, I -was obliged to leave aside a eonsiderable number of inscriptions, all of which came from the same part of the temple, and are of a jjcculiar character. There could be no doubt about them, they all belonged to a great Avhole, describing a religious festival Avhich took place under Osorkon II., the fourth king of the XXIInd Dynasty. (Bubastis, p 50.) This was therefore a distinct subject, which had to be mentioned, as a historical event, but the development of which Avas out of place in the account of the edifice, and of the city.
It is the description of this festival wbich is contained in the plates of this memoir. However numerous they may hv, they are i'ar from exhibiting a complete picture of the texts Avhieh originally stood on tlie walls of the building, raised and adorned specially for the festival. It is easy to judge from the general plates how Jiumerous and large are the gaps, caused either by time or by the action of water, or, worst of all, by the destructive hands of the inhabitants. The form of tlie building could not be discovered at first sight. AN' hen its remains were unearthed, the hall of Osorkon II. Avas a mere lu^ap of huge granite blocks (pi. xxxvi.) ; each stone had to be rolled and turned, and paper casts Avere made of the inscriptions engraved on its sides. AVhen the inscriptions had been copied, order could be brougiit into this confused mass of writing and figures ; the contiguous parts could be put together ; the angles, where they had been preserved, served as clues for the measures, and by degrees the form of the edifice could be recognized. It is evident that the inscriptions Avere not engraved all round the hall : they only coA'cred the Avails of a large gatCAvay Avhich led from the first hall into the second, and wliieh perhaps was the only part of the irccond hall built of granite. The i)lates xxxii.-xxxv. give an idea of the disposition of the Avails ; they Ibrm an entrance, which must have had an appearance similar to that represented in the frontispiece.
Tlie discovery of the form and of the nature of the building on Avbicli the inscriptions Averc engraved, enables us to estimate the amount of these valuable texts Avhich have been lost. In fact, not much more than one-third has been preserved, and certain parts, like the northern side- wall, ha\e almost disappeared.
^i PREFACE.
In a restoration of this kind, nincli is left to conjecture in regard to die position of the blocks, particularly "when all tiie neighbouring ones are wanting ; however, I believe that there cannot he much doubt as to the general form of the edifice. It is quite similar to the gateway at Soleb, where inscriptions referring to the same festival Avere engraved.
All the linear plates of this volume have been drawn by Madame Naville, and printed by the firm of Thevoz and Co., in Geneva, who also executed the pliototypes from negatives taken by Count d'llulst and the liev. AV. MacGregor. I have to thank my friend, the lie v. W. .AlacGrcgor, for revising the text for the press.
This memoir exhausts all the objects discovered in the great temple of Bubastis, from Avliich 1 jjart with regret, remembering the rich reward which it has given to the labours of its explorers.
EDOUARD NAVILLE.
Mal.vgny, Jjj9-v7, 1892.
CONTENTS.
The Hall
The Festival
Tho First Ascent to the Paviliou
The Rising of the God, and the Assembly of Divinities
The Second Ascent to the Pavilion
The Offerings and Shrines of the Xortli
Contents of Plates
Index
rAi-.E 1
3 9
IG 25 20 30
THE PESTIVAL-HALL IN THE GEEAT TEMPLE OE BUBASTIS.
THE HALL.
Tub festival hall is tlie most interesting part of tlie great temple of Biibastis. To relate its history would be to go over again that of the ■W'hole edifice, which I have told elsewhere. Let us remember that it Avas the second hall, entering from the east, and that judging from the heap of stones, which is all that remains of it, it had an approximate length of SO feet ."ind a breadth of 120. There the excavations began, and it is th^! part of the tempk" which gave the richest crop of monuments. "We may sum np briefly the chief facts of its iiistory.
The festival hall dates from the Old Empire. It contained a doorway with an inscription of Pepi I. I even believe that it was the sanc- tuary of the original temple. Vi^o do not know exactly the architectural plan of the temples of the Old Empire, as very little of them is still extant. They had a fate similar to that of most of our places of worship. They underwent considerable changes, which perhaps wiped out entirely all traces of the original buildings. Tlio great cathedrals of our days are generally constructed on the site of much smaller edifices. If anything of the primitive sanctuary has been preserved, it is in the crypt, hidden under the pavement, on which rest stately columns and majestic arches. It was the same with the temples of Egypt. Moreover, the great simplicity of the construc- tions of the Old Empire, the absence of orna- ment and of inscriptions on the walls of the ;
temples, prevent us from assigning their proper date to fragments which have been re- used in constructions of a more recent date. It seems probable that the temple on which were inscribed the names of Cheops and Chefren con- sisted of two chambers, the eastern oncbeingthc entrance, while the western was the sanctuary, the abode of a divinity, which one wo do not know. This divinity was not Bast under the fourth or the sixth dynasty, not even perhaps under the twelfth. It was only much later that Bast became the chief goddess of the city to which she gave her name.
This small temple lasted until Usertesen III., who raised architraves of large dimensions, and who probably altered entirely the old con- struction. He added to it the colonnade which may have been an entrance to the sanctuary on the western side. We cannot say what form the great king of the twelfth dynasty gave to his renovated hall. Undoubtedly it contained a shrine, in the neighbourhood of which the kings placed their statues; for in the great number of them which wore unearthed among the ruins, there were some going back to the twelfth dynasty, although they had the name of Eameses II. ; for instance, the statue the liead of which is in Sydney,' and the base still on the spot, perhaps also the colossi,' frag- ments of which only remain.
After the twelfth dyna-^t^- a king of the thirteenth left his nani'' '" fh" -sanctuary ; but
' tuliaslis, I'l. xxv. c.
' IJ. 1>1. xxiii. c. B
THE FESTIVAL-HALL IN THE GREAT TEMPLE OF BUBASTIS.
we arc uncci'tain as to Avliat happened after- wards. It is possible tliai tlie first Hyksos invaders destroyed partly or oven ruined the temple of Bubastis, if vco are to believe the tradition preserved by ^lanetho ; but admitting that the narrative of the Sebennyte priest is true as to the first conrpierors, the monuments prove just the reverse concerning their successors and especially the last foreign kings. Far from treading in the steps of the invaders, the last Hyksos left at Bubastis some of their most beautiful monuments, and Apepi seems to have raised in the temple important constructions. There, thej- worshipped their gcd, who was Set after Apepi's reign, but who may have been another before him.
A few statues of officials go l)ack to the eighteenth dynasty, but nothing showing a construction or even repairs on a large scale. Probably in the time of Amenophis III. the temple was standing in good order, and was dedicated to Anion. But before the nineteenth dynastyit was again ruined. Though Seti I. boasts of having renewed the edifices dedicated to his father Amon, he does not seem to have done mucli ; it was his son Rameses II. who rebuilt the sanctuary, destroyed probably by the contemporaries of Khuenaten, the implacable enemy of the worship of Amon. Rameses II. began with erasing from all the architraves the inscriptions of his predecessors; and he did it so thoroughly that, but for a few omissions and nesrlisrences of his workmen, we should feel inclined to attribute to him the honour of the foundation of Bubastis. He lavished embellishments on the hall of the sanctuary. He collected there a great number of statues bearing' his name ; groups in which he was associated with one or two gods, and also what I called the architectural statues, which have a purely ornamental purpose, and do not pretend to give us a likeness of the king, though they have his cartouche.
Later on, the temple had again to suflTer
from the wars and the state of anarchy which the countrj- had to endure. I suppose that it was during the struggles which preceded the accession of Rameses III. to the throne that the temple was overthrown. It remained in a state more or less of ruin, until the Bubas- tites, Osorkon I. and Osorkon II., took to raising it up again. Osorkon I. began with the entrance ; Osorkon II. reconstructed tho sanctuary, to which he gave the name which we shall use henceforth, "the festival hall"
J ^ UyJ, or more completelj- " the hall of tho
Sed-festival."
It is hardly possible from a heap of stones to judge of the form of a building, especially when a considerable number of blocks have disappeared, having been carried away for various purposes. Before making a close study of the sculptures, I thought that they extended all rouml the hall, and that they were divided into two parts, the south i and the north, like Egypt itself, each side differing in character and being distin- guished by the headdress of the king. But when the blocks were put together, when each of them was measured and the angles reconsti- tuted, we obtained for the building on which the sculptures were engraved the plan of Fig. 1. This looks exactlv like the section of the door of a pylon dividing two halls, such as wo see at Thebes, in the temple of Khonsu,' or at; Kurneh,* or at Medinet Haboo.'^ The pylon would then have had the form shown in Fig. 2.
What I think more probable is that it was an entrance like that which exists at Soleb,* between the first and second hall, a long door- way, the two sides of whicli are broader than the enclosing wall,. and project into one of the halls, so as to form with the enclosure an angle where statues or colossi were standing (Fig. 3).
Leps., Dcnkm. i. pi. S3. Id. pi. 92.
* Id. pi. 8G. ' Id. pi. 117.
THE FESTIVAL.
Fig. 1.
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AVKST.
LAST,
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Several circumstances show that it was an cntrauco. Tlio walls A and D are not vertical, they are slightly sloping towards the west, as inav be seen from the ans;le between A and B. On A and D the kiug wears the double diadem, and the representations are converging ; on both sides they are turned towards the door
Fig.
3.
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where the king is supposed to go in. The first part of the walls B and E is slightly jirojecting, and is evidently meant to be a doorpost; besides, on the base- ment of the same walls we see sculp- tures nearly destroyed, representing the kiuof, whom fjods hold bv the hand on each side and introduce into the hall. This scene is frequent in the Egyptian temples; -it is always at the entrance, and is called " The Introduction of the King "
^A yp^^(pi-vi.).
It is probable that on this entrance was engraved the whole of the festival, and that no part of it stood on the walls of the hall. This would show that the walls were not sufficiently well built, or that the (juality of stone was not good enough to bear such sculptures. The walls may have been made of limestone, and this fact explains why they have disappeared, like the pavement of the temple ; perhaps also part of the hall was in bricks; but we see no traces of them in the soil, whereas there are quantities of limestone chips. Wo shall have to speak again of the temple of Soleb, where the inscriptions were also engraved on a doorway between the first and the second hall.
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THE FESTIVAL.
TuK most importaut part of the inscriptions of the festival, the text from which we derive the clearest information as to the nature of the festival celebrated by Osorkon II., is found on PL vi. Tlierc we see the king sitting on a throne or litter, a true " sedia gestatoria," carried on the shoulders of six priests belong- iniT to a low rank, and called am khcnt. Tbo horizontal inscription which runs above tbo
* Lc]>i=., Diiikm. IK. 1:;:!, 12 1 ; Mai., liciukrali, i. pi. 12; Xav., " Tlic Store-city of Pithom," 2iid cd. p. 31.
V. -2
THE FESTIVAL-IIALL IN THE GREAT TEMPLE OF BUBASTIS.
heads of the bearers reads as follows : — " The carrying of the king resting on his throne ; the king is on his way to'n'ards his abode." Below what must be drapery hanging from the bars which support the throne, we read these words : — " All lands, all countries, the Upper Retennu and the Lower Retennu are trodden ' under the feet of this good god ; all the Rekhiu are living." The mention of the Retennii shows that Osorkon claimed the dominion over the Syrian nations, but it is obvious that in his case it was mere boasting. He never ruled over the Syrians, especially if, as is possible, he is the Zcrah of the Bible, who was completely routed in his war against Asa. As for the words " the Rekhiu are living," it means that mankind, namely his subjects, in opposition to his enemies, of whom the Retennu are a typo, are well provided for and prosperous."
The throne on which the king is sitting is
called J3 s^j5. At Abydos we see the
King Seti I. carried on the same throne by the Spirits of Xorth and South, and on this occasion a goddess says to him : ^ " Thou sit test on thy throne srp at the /S'cJ-fcstival (the festival of thirty years), like Ra at the begin- ning of the year." The analogy with the representation at Abydos would already induce us to recognize in the festival of Bubastis a solemnity having reference to the calendar, or to a defiuito period of years.
The inscription on both sides of the king reads as follows : —
" In the year 22, on the fii'st day of the month of Khoiak, the issuing (of the king) out of the sanctuary of Amon, in the festival-hall, I'esting on his throne ; the beginning of the
i—n—i
" The inscription reads p, ! , but I suppose it must be ■w— 1 n Q U U
^Jl n. Brugseh, Diut. p. 1112.
^' Sec In?cr. of Canopus, I. 9 : '"^ P "f" ^"\^ $3
translated by IvcKa tiJs tuJv ai-Opdi-tnv uunrjpMS. ' Marictte, Abyd, i., pi. 31.
consecrating of the two lands by the king, of the consecrating of the harem of Anion, and of consecrating all the women who are in his city, and who act as priestesses since the days of the fathers.
" They are as priestesses in the house of their lord, paying tribute by their work every 3'ear, when His i\raiesty wishes to celebrate great ceremonies in honour of his father Amon-Ra. As he (the god) granted his first (SetZ-festival to his son resting on his throne, he will grant him many at Thebes, the queen of barbarians. Said aloud in the presence of his father Amon : ' I have consecrated Thebes in her height and in her breadth, she is holy, she is given to her lord, her soil will not bo visited by the inspectors of the royal house ; her inhabitants are consecrated eternally, in the great name of the good god (the king).' "
This inscription contains many obscuro points, on which we can give no satisfactory explanation ; but what is most extraordinary is that it is found identical, as much as we can judge from very fragmentary remains, at a much earlier period, and in a region where we should not expect it. In jSTubin, in a place which at present is not accessible, at Soleb, between Wady Haifa and Dongola, Amenophis III. of the eighteenth dynasty built a temple, or rebuilt an old one, some ruins of which have been prc- sei'ved.' In this temple, which he dedicated to " his living imnge on earth," to himself, represented as a man with the lioims of Amon, Amenophis III. is seen celebrating a festival which is in an abridged form exactly the same as at Bubastis, and the sculptures of which are engraved at a corresponding place, on the entrance to the second hall. Amenophis is seen carried on his litter, holding the same emblems as Osorkon. The inscription is much weathered, but what remains of it is identical with that of Bubastis.
' Leps., Denkm. i. IIG, 117, iii. 83-87.
TUK I'KbTlVAL.
Several of the scenes wliicli we sliall meet with occur also at Soleb, and especially the place where the /S(;tZ-festival was celebrateil, a pavi- lion on the top of the temple called (f^ /].'
The two pavilions of Soleb and Bubastis are very nuich alik(> ; at Soleb, in front of it, a,ro the remains of an inscription nearly destroyed : "The access (?) to the ^aZ-fostival." This proves that the ceremony at Bubastis was also a St'cZ-testival. A difference to be noted between the two temples is, that while at Soleb the kinej is represented wearing the crown ot Lower Egypt, at Bui>asti3 ho has various head- dresses.
A mention of the ^'t;i-fcstival is found in the great Karris papyrus of the Britisli Museum. There Rameses III., speaking of ' what ho has done at Memphis, says : *
" I made thee the first iS'titZ- festival of my reign, in the great festivals of Tonen. 1 redoubled to thee what was dono in the pavilion. I appointed to thee sacrifices of numerous offerings of bread, wine, beer, spirits, fruits, young cattle, calves, as it were hundreds of thousands, bulls by tens of thou- sands, without number ; products of the districts of Egypt, like the sands of the shore. The gods of the north and south are assembled within it. I restored thy divine house in the halls of the (SecZ-festivals, which were imined before my rci"-n. I provided for the wish of all thy gods at the ^'otZ-festivals,' gold, silver, and stones, as they were before."
This sounds very like a description of what is represented at Bubastis. There are some remarkable coincidences. Rameses says, that it takes place in the pavilion which ho had constructed or renew
says, that for this occasion all the gods of Upper and Lower Egypt were gathered at Memphis. The same solemn gathering takes place at Bubastis, and is sculptured on its walls. Rameses had reconstructed the divine abode of Phthah, "in the halls of the SVtZ-festivals." Osorkou did tlic same, he renewed " the divine abode of Anion in the hall of the .?ciZ-festival." ^ A t^ — rm=^. Lastly, Rameses
^\i^-\•
, ^ w
in. informs us that the first ,St,'(Z- festival of his reign was to coincide witli (Jte great fcstiualu of Toncn. This !]:od being a form of Phthah, the god of Memphis, his being mentioned when the kino: describes what he has done for this city, does not seem at all extraordinary ; but at Bubastis the same thing occurs. "\Yc read (pi.
XIV.)
1^
,,1 P.,
(1
!i'.?? ii\!i'n<''-'
IT.
' For the vaiiiuits see J;nij,'sch, Diet. i>. lo.'iJ, tfiippl. p. 1331.
* Pap. Harris, pi. xlix. 1. 10 and 81. I uso Lirch's translation with slii^ht cliangcs.
' Tap. Harris, pi. .kIv. 3.
Ihc festival of I'hthah
Toncn takes place," and the priest who is lying down on the floor " worships the god four times." This mention of Phthah Tonen, which seems strange at first sight, probably indicates that the festival of Osorkou is celebrated at the same time as that of Tonen, which perhaps took place in a different city. Tonen is, in fact, the patron of the Scd- festival, of the period of thirty years, the TpiaKouTacT-qpi';, alter which it recurs. I need not quote instances of the king being called
or ^5i?=» y^ " lord of the SeJ-periods,"
father rhthah Tonen." This god could not bo forgotten at Bubastis, for it is he who causes the festival to occur at the proper time ; that is the reasou why wo find his name so unexpectedly ; otherwise ho appears only as one of the visitors at the festival, and he takes part with other gods in the kind of blessing which is conferred on the king while ho is sitting on his throne in the pavilion (pi. ii.).
Thcro is no doubt that the festival of which Osorkon left us a description, is the festival
TUE FESTIVAL-HALL IN THE GREAT TEMPLE OP BUBASTIS.
TT dlk.
jd
called in Egyptian Ileh Scd I ^ uy i^diM- or LIU-' This festival corresponds to a period which in the titles of Ptolemy Epiphanes, quoted by the Rosetta stone, is translated rpiaKovra- cTr]pL<;, a period of thirty years. On this point the inscription discovered at Bubastis raises a difficulty which at present we are not able to explain. The date of the festival at Soleb is destroyed, and as we know that Araenophis I IT. reigned at least thirty-six years, he may have celebrated his festival in the thirtieth year of his reign. We can understand also liameses III., who wrote his papyrus in the thirty- second year of his reign, saying that he had celebrated at Memphis his first anniversary of thirty years. But, how can Osorkon II. celebrate it in the twenty-second year of his reign ? for it is certain that the date is twenty- two. The signs are all distinct, except the n which is on the left of the column, and there is no room for inserting another n which would make thirty-two. We ai-e compelled to admit that it is twenty-two. Does Osorkon celebrate it in advance? or is the j^criod reckoned in- dependently of his reign, and does it include eight years of his predecessor ? It would be the first example of this manner of reckoniur>: the years.
This is not the only difficulty. U]J is the division of time above -I rciip, the year. We constantly meet with promises of this kind : \ \ \ ¥k rf ^ ' " I give thee yeaj-s bv
thirty ; " '^^^\ >2i I
iff--
O
give thee milUous of thirt\' j'cars, thy years are eternal : " as wo should sav, I cjivc thee minions of centuries. liei-e again the inscrip- tions of Bubastis totally disac'ree with the
' The sign occurs here in various form?, but [aly is never found. See pi. ix. 0.
' At Soleb we find (Leps., Denkm. iii. 87, c) ^ ^ ', |j^
meaning which seems well established. On pi. xvii. 11, we see Bast standing before the king, Avho offers her the clepsydra, and the text reads: He gives thee Sed periods of twelve years each. The sign n ten is broken on the right side, but a careful measurement shows that there is no room for another n ten, onlv for the sign { year. Later on, under the reign of Kekht- horheb," aa inscription speaks of Sed periods of fiftij years each; the stone is broken in the middle of the number, which was perhaps higher than fifty. At present I see no way of reconciling these different statements, which seem to contradict each other.
One thing is certain, the festival at Bubastis was connected in some way with the calendar. It was the be":inning or the end of a definite period ; it was not one of the ordinary religious festivals, recurring every year on a certain day of the month, and moving through the different seasons with the vas-ue vear, which was one fourth of a day shorter than the solar year. The festival occui'red at a fixed historical date ; and the other instances we know, under previous kings, do not fall in the same month. Rameses III. does not sav in which month it occurred. At Soleb, though the date is destroyed, the few- remaining signs point to a month of the third season, the summer; another line ^ speaks of something which lasts from the 26th of Ivhoiak to the 2Gth of Pakhons, which would make 4 months, 120 days. In the oldest version which we find of the Sed-festival,- in the time of Pepi, of the sixth dynast}*, the date of the festival is the 27th of Epiphi.^
Another fact not to be omitted, and which
" Bubastis, 23l. xliv. k.
^ Leps., Denkm. iii. 84 a.
' Leps., Denkm. ii. 115.
' The &(Z-festival celebrated by Amenophis III. must have been one of the imjKDrtant events of his reign. He alludes to it several times, for instance at Luxor, where the king is seen sitting on the throne of tlie hall yy exactly like Pepi in the sculjjture of Ilamamat (Leps., Denkm. iii. 74, D).
THE FESTIVAL.
possibly points also to a period of the calendar, is tlie ornamentation wliicli occurs on the throne of Osorkon in the pavilion (pi. ii.), ^3 the bird with two arms raised, crouchinfj
over the sign '^cr:^ or ^^E7. Tliis ornamenta- tion is already found at the time of the eighteenth dynasty, in several tombs at Tliebes,^ under Amcnophis III., and one of the heretical kings. Kamesos III. also used it in his beautiful enamelled building of Tell el Yahudioh." It is considered by Lepsius,'' Brugsch, and Mahler," as referring to the period of the Phoenix, the meaning and duration of which are still uncertain. Tiie bird, which in the old representations has the head of a bat, is said by Herodotus to return to Heliopolis every 500 years after the death of its father. Later authors have created the legend of the bird burning itself, and rising again from its ashes. Although classical authors mention it frequently, it is doubtful whether the Phcenix period really was an Egyptian period, and whether it was ever made use of in astronomical calculations.
The S'e(?- festival is very old ; it is on record as early as the time of King Pepi, of the sixth clynasty,and at that remote epoch we already see the king representedwith the flail and the crook, like Osorkon, when he is carried on his litter; also Pepi wears alternately the northern and southern headdress, as it is at Bubastis. It is hardly to be supposed, however, that the ritual employed in the numerous corcmonies con- nected with the festival is as old as the festival itself. Tlio ritual grew by degrees, as time went on, and probably never was so complicated as under the Ptolemies ; nevertheless, some of the principal features of the Sed go back to the eighteenth dynasty, and are found at Solcb ;
* Lcps., Denkm. iii. 70, 115, 118.
' Em. Brugsch, Kccucil, vol. viii. I'l. 2.
' Chron. p. 1S3.
' ZeiUclir. 1890, p. 122.
for instance, what I should call the introduc- tory text, which is engraved near the king being carried in liis litter, and which is identical in both places, at Soleb and at Bubastis, under Amenophis III., and under Osorkon. This remote origin m:iy explain to us certain points which strike us as being out of place at Bubastis. Why, for instance, should Tliebes bo mentioned twice ? AVhat has the festival in the Delta to do with the capital of Upper Egypt? Apparentlynothiug. But if we have here a ritual text handed down from a remote antiquity, preserved during several centuries in a stereo- typed form, and in which no changes could be nuide, we can understand why the name of the southern capital should occur in one of tho principal cities of Lower Egypt.
In both places also the festival is celebrated in honour of Amon, though he was not the sod of the city.' At Solcb, the divinity to whom the temple is dedicated is Amenophis III. himself, his own person represented wearing the lunar disc like Khonsu, and the horns of Amon ; the king is considered as the sou of xVmon, but he is not Amon himself. At Bubastis, Amon was the god of the temple unilcr the eiglitcenth dynasty. He was nearly superseded bj- Set under Ramcses II. He is still found occasionally in the sculptures of Osorkon I., with otlicr gods of Egypt; but already under his reign Bast is becoming moro and more the chief divinity of the place. Ex- cept in the festival-hall she appears everywhere in the inscriptions of Osorkon 1 1, as the goddess who presides at Bubastis. Osorkon II. even went so fur as to erase the name of Set from the older sculptures, and to replace it by Makes, the son of Bast. However, ho cele- brated the (St'ti-fcstival in honour of Amon. But though Bast docs not take the leading part in the solemnity, she is not absent from it. She appears in tho great sculptures which are in the
• Lei>s., Denkiu. iii. 86.
THE FESTIVAL-HALL IN THE GREAT TEMPLE OE BUBASTIS.
lower part of tlio walls ; to bcr Ojorkon offeis the clepsydra ; and in all tlie various episodes of the ceremony, whether the king is sitting or standing, Bast stands before him, as if she directed the Avhole process, showing that every- thing was done under her special protection.
Osorkon II., as well as Ramescs III., re- newed or reconstructed, on the occasion of the festival, Vie house of Anion irliirh. is in iJic house of the Sed-festival (pi. vi. 11). If the inscription which speaks of it were not broken off, we should probably find in it that the festival-hall was in ruins when Osorkon began reconstructing it. I have dwelt elsewhere on the fact that the reconstruction of a large temple like that of Bubastis could not always be the Avork of one single reign, and that, altliough the edifice Avas partly ruined, the worsliip was still going on, as is the case now in many mosques of Cairo. Osorkon I. had rebuilt the entrance- hall; Osorkon II. completed his work by raising r.p again the festival-hall. As for the Jiousc or abode of Amon, which was in the hall, we do not know its size, but it seems probable that it was very small ; it was perhaps only a shrine carried on the shoulders of the priests, on the day of the " rising" of the god.
Since the introductory text goes back at least as far as the eighteenth dynasty, and as it is a ritual formula, the acts which it describes must have been performed on every occasion when the festival recurred. These acts are difficult to understand. They seem to indicate that the king took possession anew of the whole land, and consecrated anew to Amon whatever belonged to the god's worship, especially the women of the cit}', Avho, accord- ing to an old tradition handed down from the days of the fathers, were bound to act as priestesses or slaves to the god. This work of theirs was reckoned to them as a yearlv tribute. "Why the following lines carry us to Thebes we cannot explain otherwise than by the fact that the text had been written down for
centuries and could not be modified. This text had undoubtedly a Theban origin, but at Bubastis on this occasion people spoke of 'fhebes without attachinc: to the name a definite geographical meaning, just as they would say a city in general, or the capital. This is the only explanation 1 can give, unless perhaps T^ is another name of Bubastis, which has not yet been proved.
"We read that Thebes, the city oi' the territory, is given, consecrated to the god: " in its height and its hreadtJi, it is holy and given to its lord." Then comes an interesting clause: " It will not he visited hij the inspectors of the palace." The royal inspectors of the palace^ occur frequently in the texts, and their functions are well known. Once, after the battle of Megiddo, they are described as dividing the conquered land in ])lots or allotments, and valuing them in order to fix the rent, which is to be paid in kind. Elsewhere we see them having the control of large flocks. They evidently are officials of the treasury entrusted with the inspection and valuation of land and property in general, and with fixing the taxes or tributes to be paid to the sovereign. It is probable that this case of the inspectors being prohibited from entering the god's domains, is not the only instance of the priests — we should say in modern language the church — being thus placed in a privileged situation in regard to the king, who is the representative of the civil and military power. This sentence is an interesting commentary on what we read in Genesis^ about Josei^h. Both when he takes the land of the people in exchange for corn, and afterwards when he restores it to the' people on condition that they shall pay one- fifth of the income to Pharaoh, he does not touch the laud of the priests ; for in his time the land of the priests must already have
ErugsclijDict. Suppl. p. 12G ; jNTaspcro, Et. Eg. ii. p. 173. Ch. xlvii.
Tim FIRST ASCKXr TO TlIC rAVILtON.
ciijoycJ a similar privilege, it was not to be visited by the royal inspectors.
Thus wo come to the conclusion that the festival celebrated at Bubastis, and represented at. the entrance of the second hall, is the great festival called Ifeb Sed, which was connected with the calendar and with a period generally considered to be of thirty years. It had nothing to do with " the assembly at Bubastis " described by Herodotus,^ which took place every year, and of which, according to the inscription of Canopus,^ there were two, the great and the small, both celebrated in the month of Payni. The festival of Osorkon was in no way especially connected with Bast, the goddess of the city, except perhaps by this circumstance, that it took place on the first day of Khoiak ; for most of the calendars call Khoiak the month of Sekliet, one of the usual forms of the lion-headed goddess.*
"\Yo shall now pass on to the description of the principal episodes of which this great ceremony consists.
THE ETRST ASCENT TO THE r.VVILlOX.
Ix this description, as much as we can and wherever we have been able to reconstruct tlie arrangement of the blocks, we shall follow the order adopted by the Egyptians and begin with the lower part. With the Egyptians the general rule of perspective is that whatever is lowest is the nearest. In a picture the horizon is at tho top. For a procession the point of departure is below, and the point of arrival above, which is tho more natural in this case since the procession is marching to- wards the roof. Wo shall consider first the wall A, on the left side of tho entrance (pi. i.-iii.).
' Bk. ii. 60.
' Inscr. of Canopus, Greek text, 1. 33.
* Bru-jscli, Tlics. pp. 3i5, 31G ; Lauth, Cliron. p. IC, 48.
As usual, we have quite below, on what probably was the basement, sculptures repre- senting tho king making offerings to various divinities whom he has to propitiate before beginning his festival. The lowest are nearly entirely destroyed (pi. iii. 1-1-, 15). We see only the goddess Uut'i promising to Osorkon a happy life like Ra. Before her was a god, bi'oken off except the headdress, who perhaps was Turn. Uot'i is one of tho forms of Bast.* But she is generally considered as the goddess of Lower Egypt, while Nehlieh is the goddess of Upper Egypt. Both goddesses appear standing behind the king in the pavilion (phi. 1).
Above TJoCi was a god, of whom we see only tho legs (pi. iii. 1-1) ; he holds a sceptre ending with the tadpole on a ring, which is the sign for 100,000, and before which are repeated the signs of tho Sed period. The god was probably Thoth, and he promised to the king an unlimited number of periods of thirty years. Such repre- sentations are common in the Egyptian temples.
Higher up wc sec the king, followed by his queen Karoama; he is standing on a raised platform, to which a staircase gives access, and he offei's to the goddess Nclchch, who is de- stroyed, what is said to be the clepsydra, called l)y the Egyptians i<hch. It is difficult to un- derstand how this instrument was used. Ho- rapollo says that on their water-clocks the Egyptians engraved a crouching ape. On tho strength of this passage, Brugsch and others have recognized the water-clock in the sheb, which always bears a crouching ape. It is certain that the slich was connected with tho measurement of time ; but we cannot say how this mcasiu'emcnt was made. Behind tho king a priest is presenting to him tho same offering which he makes to the goddess ; and farther back still tho procession is forming which is to accompany the king to the pavilion (pi. iii. 12).
• IJub-istii", pi. ssxviii. a
10
THE FESTIVAL-HALL IN THE GREAT TEMPLE OF BUBASTIS.
The procession begins with the learned men,
the priests belonging to IL the school of sacred
writers, who know all abont the ceremonies to be performed, all the details of the rituals, and who arc able to prescribe what is to be done ; therefore they are represented with a roll of papyrus in one hand. They arc of different
classes. There are the lieric helm, ^ x I — 1,
who may be the "magicians," those who wrought miracles by speaking magic formulas, and practised the hidden art. Others arc called "^^^ thm, who woidd be those who
recited the liturgy, like the §/I\ | Ichcrhch.
With them, and perhaps at their head, is a man who seems to have had a high position and to be a very important person ; wc shall find him repeatedly in the festival. He is a priest clothed in along dress, and waving with both hands
a heavy mace or sceptre. He is called | <:r>
nctcr, literally, the god. I should not wonder if he were the high priest of Bubastis, though the Ptolemaic lists give him another name. He
must be connected with the 1 O nctcr, the
part of the temple where one of the feet of
Osiris was preserved.' The shrine | ^ ©
containing this very precious relic, was after- wards placed by Nekhthorheb in the hall which he added to the temple.'
Behind the priest nder, and also before the sacred writers, we see two men looking at each other, joined by the elbows and raising their hands towards their mouths. This group of men occurs several times ; they are always in pairs, making the same gestures, and the words they utter are always ^^ '^^ " On the ground, on the ground" and also ^ ===, which I consider as an abridged form for ^ ^^^^^^^ " P^d (yourselves) " or " throw (yourselves) on the
' J. de Roug^, Gt'og. ano. de la Basse Egypte, p. 123. ' Bubastis, pi. xlir. o., xlv. n.
ground." I believe it is a command given to some of the priests to throw themselves on the ground as a mark of respect when the king or the shrine of a god is passing. In fact, we see several times (pi. ii. 0, xi. G, xiv. 1, etc.) that priests are lying down quite flat on the ground, " smelling the ground" before the king, as the Egyptian language tersely expresses it. It reminds us of what is said of Joseph : ^ "And they cried before him. Bow the knee," — clamante in'ccconc ut omncs coram co genu JJccterent (Vulgate).'
The series of sculptures above shows the pro- cession moving on (pi. ii. 10-11.) Theinscrip- tions in front of the king give a summary explanation : " The rising out of the peruer and the departure in order to rest in the pavilion of the Sed-festival." The carrying of a sacred em- blem out of its shrine in a festival, or the solemn apparition of a king in a religious ceremony, is compared to the rising of the sun or of a star, and is expressed by the same word Q^. This word applies also to the coronation, which was one of the greatest solemnities of the reign.
^ " to rise as kin"-," means to bo
crowned, to come to the throne ; and the risings of a god are the great festivals celebrated to him. In this case, though we have seen that the festival is in honour of Amon and under his patronage, it is not this god who has the most prominent place in the ceremony ; it is the king himself who is worshipped, he has all the appearance and demeanour of a god, and has often in his hands the emblems of Osiris.
Judging from the analogy with the temple of Denderah, we should say that the perucr, the hall or chamber out of which the king rises, was the hall containing the sacred shrine of Araon. We are so completely ignorant of the form of the sacred hall that it is impossible to
" Gen. xli. 43.
' The LXX. has here a variant: koI cViJpvfo' i/x-n-fioa-Ocv avTov Kt'jpv^,
TllK FIRST ASCENT TO TlIK I.'AVILIOX.
11
say whclhcY j'icrucr means tlio sacred Imll itself, wliicli would have had several uuuics, as is often the case, or ■wlietlier it was apart or division of tlie sacred hall. It is uot impossible that the place where the shrine of Aniou was deposited was separated from the rest of the hall by some inner walls, and formed a separate chamber (piito obscure, as the rooms containing shrines gx'uorally were.
The king comes last at the end of a long procession (pi. ii. 10-13), part of which is represented at Soleb, in the sculptures of the festival of Amenophis III. The procession begins "with the thr^'O kinds of officials occu- pying the highest rank in the civil hierarchy of
Egypt; the Q ci whom Maspero' calls p'ince,
and considers as a great hereditary vassal who liad to pay tribute, and to provide a certain
number of soldiers in time of war. The a q
D
here holds a long stick ending in a hook,
Avhicli is a sign of command. The second in rank, the ^^'^, is not hereditaiy, his office is bjlh civil and military; he is often governor of a city or of a house. Maspero ' translates
his name comtc. As for the luE.de Rouge
lias recognized in them the " friends," the <}>l\ol of the Ptolemaic kings,' who were the com- panions of the sovereign in his military expeditious. But, as Maspero rightly observes
when speaking of the u c, these titles must often be considered as mere court titles, which do uot imply any military or civil employ- ment. Such seems to me to be the case here. I do not believe that we see hero governors of jirovinces, or hig'i military or civil officials, but rather the king's household, his attendants; aud giving them modern court titles, I should call
■- Masporo, Et. Eg. ii. p. 15 IT. • Maspero, loc. cil. p. 19.
' Lumbroso, Eooii. pol. p. 191. The 'Yl were also priests, and wo sliall see lliciu as such rcpcatcillj.
the 0 ^ a "marshal," the ./-^'^ a " cham-
berlaiu." As for the liTi who carry the fans
and other objects, which may be bags or rolled car{)ets, they seem to me to answer to the " pages " of the present day.
The head of the procession is on the lowest line. After the marshal, and two pages bear- ing fans, come two more men shouting, "On the ground, on the ground ! " I should not wonder if these words were sung, or if tliey were pronounced in a kind of sing-song, with gestures always the same, so as to make an accompaniment to the march of the procession, and to mark a rhytlim which regulates the pace. It recalls to ni}' mind the song of the Arab shayalecn carrying a stone, and marking the pace with certain rhythmic words; or the trains of girls carrying baskets and singing for hours a monotonous and drawling melody. Some- times two will stop, turn towards each other, and sing in each other's face at the top of their voices. It is not unlike what we see in these sculptures. In this line there is one priest only, V, a prophet, carrying an offering which is like the leg of a bull.
Behind what 1 have called the king's house- hold comes a divinity in the form of a ja^'kal, carried on a pedestal from which fall draperies. It is the god of Sioot, the old Lycopolis, Anubis, called here Apuat, " he who opens the ways." This god is considered as the guide who shows to the gods, and here to the king, the direction they are to follow. There aro two Apuaf, two jackals ; the god of Sioot, or of the South, who is styled Sclchcm ioui, the " master of Egypt," and who, being the most important of the two, is often represented as larger than the other, Apuat of the North. Brugsch considers that this god, who is a form of Osiris, has an astronomical meaning, and that the oi)encr of the ways in the North and in the South is a symbol of the two solstices,*
a loo
* LrUjjstli, M\th. p. C71.
C \1
THE FESTIVAL-HALL IN THE GREAT TEMPLE OF BUBASTIS.
after each of uliich the sun alters its apparent course. If Brngsch's exphination is true, if Ajntnt of the Sonth is really the winter feol- stice, his presence in the festival with his high- priestess and his sacerdotal train, the promi- nence given to him hj the fact that he is represented larger than other gods, his frequent occurrence in these sculptures — all these cir- cumstances would induce us to think that the festival took place at the winter solstice. The 1st of Khoiak, the day of the festival, would thus have been about the 21st of December in that year, and the first day of tlie year, the 1st of Thoth, would have been about the 21st of August, thirty days after the beginning of the fixed solar year.
If we tui-n to the representation of the Scd- festival at Soleb we find the same thing. There also Apnat of the South, of Sioot, is much greater than y\pual of the North. We cannot see whether he is carried on a pedestal or not, but he is accompanied by a train of priests holding emblems, at the liead of whom is a woman in plain dress, without any ornament, and called " the divine mother of Sioot." I believe that this woman is the high-priestess of Anubis, though her name docs not appear as such in the Ptolemaic lists, which mention, however, the sanctuary of the divine mother, containiug the foot of Osiris.^ At Bubastis we see her three times, always pi-eceding Apiiat (pi. xii.). In the register above that which we are now describing (pi. i. 6) she is nearly en- tirely destroyed, but she is easily recognizable, besides the procession seems to have been a repetition of the lower one.
Behind the " divine mother " come two prophets carrying emblems of divinities. The first is the prophet of Horus, who is often con- nected with Apuat, for it is Apuat of the South, the god of the winter solstice, who causes the aged sun to be renewed, and to revive under
' Rrug-;cl)j Diut. Gcug. p. 1359.
the form of Horus. " I come, bringing life and happiness," says Apuat of the South to King Seti I., "thou art renewed like Horus, as king." " The second emblem looks like two sticks; it belongs to a god whom I consider as
the same as 7 1^=^; who is mentioned in an inscription concerning the nome of Sioot as the son of Apuat of the South, and of whom it is said : " He opens the way when thou (a king) advancest towards the lower world." ' Immedi- ately afterwards come the bearers carrying the god. Therearesixof tliem supporting the shaft ; close to the god marches a priest dressed in a pantlier skin, who, I suppose, occasionally offers to the god frankincense, as in the funeral pro- cession.* The text reads : " The departure, carrying the god towards the great hall." In most cases the great or wide hall is a colon- nade, so that it is cpiite possible that the god was brout^ht out of the festival-liall into the hypostyle hall where, perhaps, was the foot of the staircase leading up to the i"Oof.
Behind the gods, march again prophets holding emblems, which are most of them Anubis ; the second has a bow, which is called iu another place (pi. ix. G) an emblem of Nubia. Apuat of the North conies after all the Anubis, and last of all a prophet holding an emblem which looks like a piece of flesh or of meat, and which we know to represent Khonsu.^ Before the king, who is followed by his queen Ivaroama, is the priest who is seldom absent from a procession of any kind,^" the Jcherheh, holding a roll of papyrus. It is he who directs the whole proceeding, who assigns to each person his rank or office ; he reads the liturgy; he is what we should call the "master of the ceremonies." ' He must have been a
• Mar., Abyd. I 23.
' Daem , Geog. Insclir. i. 52.
' Naville, Todt. pi. i. and iii.
' Mariette, Dcnderali, i. 22.
'" Todt. pi. i. and ix.
' Maspero, Et. Eg. ii. p. 51.
THE FIRST ASCENT TO THE PAVILION.
13
learned luan and deeply versed in all the in- tricacies of this complicated ritual. With the king and queen ends the first scene of the festival, the departure towards the pavilion.
Higher up comes the second scene. "\7e see the king (pi. ii. 8) sitting on a throne placed on a raised platform open on all sides, and to which access is given by four staircases, named from the cardinal points the staircase of the north, of the south, and the like. This plat- form I believe to be on the roof ; it probably was not very distant from the pavilion. I suppose this kind of platform or terrace is what the Egyptians called f J "^ ^. The king is
obliged to turn successively towards each of the points of the horizon, so that his face may look the first time towards the South, the second towards the North, the third towards the "West, and the fourth towards the East. Each time, while he is sitting on his throne, two divinities stand near hira, and raise their hands above his head as if they were giving him their blessing. The names of several of the gods have disappeared. The first blessing is given by Tonen, and another god who may be Anion; the second time it is Tum and possil*!'' llarmakhis; the third time Khej'ia and ^' and lastly Isis and Nephthys.
Osorkon begins with the South as usual. lie is sitting exactly in the attitude of Osiris, and holds the insignia of that god. Three priests go up the stairs leading to him and bring him emblems. The first has a standard, a head crowned with the ale/; the head is indistinct on the paper cast ; it looks like a lion on the plate, but I believe it to be a ram, the emblem of Amon. Behind, another priest brings the standard of Turn ; and a third what used to be called the standard of the king, but which I believe now, with M. !Maspero, and Mr. F. Petrie,' to be the symbol of the Ka,
' A Season in Egypt, p. 21.
the "double" of the king.^ While they are going up, another priest says the following words : " Horns rises and rests on his Southern throne, theu happens the joining of the sky to the earth, four times." These last words mean that the sentence is repeated each time when the king turns to another side of the horizon, Avith the variant that the throne iustead of being Southern would be Northern, and so on. The sentence is somewhat cnisrmatic, like most of the formulas in the Egyptian liturgies. However, the identification of the king with Horns on his throne is one of the usual ways of expressing the coming to the royal power, the coronation. We may con- clude from the words and from the ceremony itself that at the same time as the >Scd- festival, Osorkon celebrates the anniversary of bis coming to the throne, of his coronation. I believe it is the same with Eameses 111., and that we arc to interpret in that way the words quoted before, from the Harris papyrus : " I made thee the first (b'(."(^festival of my reign."
The ^vords --^^^^fjl] "^^ "of my royal
power," or '* of my reign," seem to indicate that •'' o in the time of Hamescs III. the 5eiZ-festival
iicided with his jubilee of thirtv vears.
There are many witnesses to the king being thus crowned and blessed by the gods. There are first the queen Karoama, followed by hjr daughters, and several kiuds of priests ; the amJclicntu, the seincru, and the ucru of North and South, who are prostrated before him. They are not simply bowing, or kneeling, or touching the ground with their Leads; they are lying quite flat on the grouud as if the kiug were to tread upou them, like the Sheykh of the Saadevah dervish.»s riding over the body of fanatics in the now prohibited cere- mony of the Doseh. No such barbarous practices as that just mentioned, arc known to have existed in Old Egypt ; but it> is not im-
' Sec Loi.s., D
14
THE FESTIYAL-HALL IN THE GREAT TEMPLE OP BUBASTIS,
possible that the king passed over the bodies of the priests or between two rows of men lying down ; perhaps also, it is a peculiar attitude for worship or prayer, for -which we might find parallels in Scripture. None of these priests is of a very high order ; the i [|j[i 1 a
ra-
Iclicntu are those " of the first hall," something 1 ke the antechamber. I should say they were sacerdotal attendants of a low rank ; they were numerous in each temple; it was the same with the semeni,\X\e "friends," and the ueru, the " great ones," who were the priests of Heliopolis, and otlur sanctuaries.
The other witnesses arc a long train of prophets, who seem to be called the " followers of Horus," the " Horshesu ; " they hold stan- dards which arc the emblems of the different nomcs or provinces of Egypt; some of them arc nothing but the representation of the god who Avas worshipped in the uome, like Thoth or IJorus. It is not probable that all the nomes were mentioned, there was not room enough to engrave them all, but this procession is meant to show that all the districts and provinces of the hind had representatives at the festival which commemorated the acces- sion of Osorkon to the throne. After the prophets carrying the religious emblems of the nomes came the ^^^> who in this case may have been thj governors of the nomes, who were both civil and military officers.
After having rested on the platform, and turned to the four points of the horizon, Osorkon resumes his march (pi. i. 1, 2, 5), the procession moves on ; " the king marclies in order to rest in the pavilion of the /SaZ-festival ; the Kherheb when he goes towards the pa- vilion of the (SerZ-festival reads . . ." Unfor- tunately this part of the ceremony is nearly destroyed, and w^e must reconstruct the scene from the analogy with the preceding one. Before the king marches again Apuat of the South carried by six bearers. Close to him were two priests dressed with pantlier skins,
before the bearers two priests witli long robes, and headed by the "divine mother of Sioot." Behind, came again the prophets, the last of \\hom has the emblem of Khonsu. In all this there is no difference from what we saw at the departure. But the part of the ]irocession which precedes Apuat, and which is on the lower part, is different (pi. i. 4, 5, C) ; it seems to contain a selection of priests and of civil officers, as if to show that both classes were present, bat that there was no room to include thcui all ill the sculptire. We have first the
n<:^ nclvr, whom I called the high priest of
Bubastis. He is followed by the ^^ ,, ^
which Brugsch '' translates the "musicians," those who beat instruments bkc drums or cymbals. But here, as well as in a representa- tion at Denderah,^ we do not see the ^^, i „ I holding any instrument. The}' appear
with their hands raised, which they probably clap against each other in singing. AVe shall see them again behind the drum- beater (pi. xi.). Here they precede the men who are shouting uninterruptedly, " On the ground, on the ground ! " Next comes
a scmcr, or "friend," a ,-71 fi? mcr i->cr-ucr,
lit. " the great overseer of a house," the head of the farms or the land agent ; after him a priest who had a very high rank, and who
occurs repeatedly ; he is called ffl I (jcns. I
should say that the two "chamberlains" and the amkJient who follow him are his own attendants, his train. The procession ends
with two hin-h priests, the ^^^^ — ^ who was the
high priest of Heliopolis, and the sati or usJich,'^ the high priest of Coptos, where Horus Klicm was worshipped, and of Panopolis, where there
* Diet. Suppl. p. 1127, 1371. ' Mariette, DenJ. i. pi. 75.
« Briigscli, Diet. Geog. pp. 13C1, 1374 ; Egyptol. p. 2S1 j J. Dc liougi', Rcv. Arch., Deux. Ser. vol. xii. 334, xv. 338.
Tltr; FIRST ASCENT TO Till-; PAVILION'.
13
•was a temple of the saruo god under another form.
Above the prophets are a series of cmblenis of divinities and the remains of three sittino; gods, "the Spirits of Pe (the South)." It is not impossible that this is meant to represent the ornamentation of the basement of the pavilion, which is engraved above, and ^Yhich is the goal of the march of the procession.
The pavilion is more than half destroyed (pi. i. 1), and it is much to bo regretted that we have lost not only the rcprcscnlation of the build- ing, but of nearly the whole of tlie ceremony winch took place when the king had reached it. The pavilion is supported by four columns with lotus capitals, the cornice is ornamented with a row of asps wearing two plumes. The king himself is in the attitude of Osiris, and before him is the kind of spotted skin which belongs to the king of the Lower "\Yorld. It is called here -r- " he who is in his ban- dages " ; wc shall liud it below in the series of gods. Behind the king arc divinities of the two parts of Egypt, the goddesses Uot'i and Xekheb, and Ilorus and Set. Before Osorkon, at the top of the staircase leading to the pavilion is the
priest ^1 gens, who perhaps speaks the words
engraved above his head, and now broken olT except the name of Anion, and the words "... living of thy father ; " it was probably some sentence about his occupying the throne of bis father. Just as when he was on the platform, three priests como up to him, bearing tho standard of Anion, of Tum, and the 7^?, the double of the kuig. Tho first Khcrheb also speaks on this occasion ; ho says : "... I raise the king ..." Four women, probably the queen and her daughters, stand by ; another is kneeling, she may be a priestess.
Hero the first part of tho ceremony seems to end. Osorkon is sitting in tho pavilion of tho iSetZ-festival, the part which refers espe- cially to his coronation, to his coming to tho
throne, is over. On this side of the doorway we shall no lonQ;er see Osorkon wearincj tho double diadem ; ho will now begin tho ceremonies which are specially connected with the South, wiih Upper Egypt, and he will always wear the diadem of the South.
The three different episodes of the ceremony which we have studied are also found at Soleb,'' but in an abridged form, and with slight differences. The place on which tho king stops and rests is not a platform, it is a special
chamber called -^ ct: the " abode," like what
we sec on pi. iv. The departure is indicated by the words spoken to tho king, who wears tho crown of Lower Egypt, and who is standing with his queen : " Come and rest in thy abode." Before him is the procession of Apuat of tho South, with tho priests carrying standards, and the "holy mother" of Sioot. The trains of priests and attendants were sculptured below, but they arc nearly erased, except the lower part of the body and the feet. A second timo the king appears with the queen, and the text says : " The resting of the king in tho abode, when he is going towards the pavilion."
Tlie next scene represents the pavilion, on each side of which is a canopy covering a throne, of nearly tho same form as that on which Osorkon is sitting wdien he is blessed by the gods. Ov(.r the throne, on tablets in the form of shields, are tho names of :^ix gods. I consider these canopies as in- dicating that a ceremony analogous to that of the platform has taken place. As for tho pavilion, the contents of it cannot bo seen, except tho tail of an asp, a hawk, and a bull. At Solob was celebrated the ceremony of lighting a lamp, rtliich is not mentioned at Bubastis, and in which the " holy mother " took part. Tho long text which accompanies it, is too fragmentary to bo translated.
' Lcp.'., Dcnkin. iii. 83.
16
THE FESTIVAL-HALL IN THE GREAT TEMPLE OF BUBASTIS.
THE RISING OF THE GOD, AND THE ASSEMBLY OF DIVINITIES.
After tLe preceding scenes, -^vo turn an angle, and we begin to follow a long wall on the southern side. The first portion of this wall for a length of about seven feet is slightly pro- jecting, as if it were a doorpost, on whicli arc sculptured the following scenes, beginning as usual from below (pi. iv. his, 14,15). "The resting of the king in the abode, when he goes to perform the rites in ..." He is standing witb Bast before bim. As for tlie abode, wc see as usual the representation of its door. We must conclude from what we see in other temples, that the abode of the king was part
ofthatofthcgod,«|^._-(f|^=]y^. I
should say it was a small wooden construction, possibly erected in the festival hall only for this occasion, and which was not one of tbe cbambers of the temple. Here, as in nearly all the scenes of this part of the wall, Osorkon is accompanied by his queen. At Soleb** this scene, which is so short here, is divided into two parts ; the departure of tlie king, and his arrival in the abode followed by the queen and her daughters.
We do not know anytliing of what was immediately above ; but higher still we come to the scenes of offerings to the gods who are present at the festival (pi. iv. i/s, 13): "The offering of all things good and pure made by King Osorkon to all the gods of the atur of the north." The same is said of the afar of the south. It becjins witli " the burning: of frankincense to all the gods and goddesses who are at tbe Sei-festival." Rameses III. tells us in his papyrus, tbat for bis festival tbe gods of tbe nortb and of tbe south were assembled. It is tbe same with Osorkon ; all the gods arc supposed to come to witness the solemnity.
° Leps., Denkm. iii. 159. ' Leps., Denkm. iii. 86.
and we shall see them further i-epresented. each of them in his shrine.
Tbe gods of the nortb and of the soutli belong to tbe two religious divisions of Egypt,
called (1'^ U[]u)] atur} The determinative sign
twice repeated, wbicb follows the word atur, is a serpent in a kind of shrine. In other cases wo find two shrines of different forms.^ One of them, wbicb we see in the two upper lines of pi. viii., has the usual form of sanctuaries; tbe other, which has been preserved here (No. 12), ■ has the form of a cofSn. This last form is of frequent occurrence wherever tbe sbrine is said to be secret or mysterious. Here, bow- ever, it is simply meant to distinguish tbe gods of Lower Egypt. Apparently the engraver wished to show that the offerings were made to all the gods, but as be could not repeat twice over tbe whole series wbicb wo shall see further, he only represented the two atur, the two shrines containing a serpent, and one of the gods of each division, in order to fill up the blank space. The southern division is quite destroyed ; we have only the northern with the god Anubis, " the lord of light, the lord of the sky. lie gives (to the king) all life and happiness, and all health." Anubis was worshipped in several places of Lower Egypt.
Brugscb has sometimes considered the division in two atur as meaning east and west. In this case, as in many others, there can be no doubt as to its being north and soutb.^ It is said, distinctly tbat tbe offerings are made to tbe atur of the soutb and of the north, and above we see tbe prophets of the divinities who also represent nortb and south, the " spirits of Pe, and of Khcn." Tbe prophets of the atur and of the spirits all wear panther skins, and hold between their hands a small
' Brugsch, Diet. p. 143. ' Brugsch, I.e. p. 144.
' Brug.sch, Diet. Gtog. p. 540 ; Xaville, Mythe d'Horus, pi. xix. 3.
THE raSIXG OF THE GOD, AXD THE ASSEMBLY OF DIVINITIES.
17
vase for libations. The inscription wliicli runs ] along tlio slirincs, and -whicli is broken at the top, reads thus : " . . . the spirits of Pe and Klien, and of the atur of south and north (give) millions of years to the king, User-ma-ra sotep en Amen (Osorkon's II. 's coronation name), and periods of thirty years in great number."
The festival, as we read in the dated in- scription, is in honour of Amon ; and as the principal act of every festival is the rising or
the appearing of the god v, it is natural
that Osorkon should cause it to take place. That is what we sec in the scene above (pi. iv. 1, 2, 4), which is found also at Soleb with some differences. The ceremony is called, " The ap- pearing (of the king) in the hall of eating,'' in order to cause the rising of the majesty of this venerable god, Anion-Ea, the lord of the throne of the two lands, and his resting in his place in the hall of the /S'fJ-festival." This time the king is alone ; perhaps it was forbidden to the queen and to his daughters to follow him into the hall out of which the god Amon is to rise. However, his family is not very far off, they are at the door of tlie hall. We have seen his daughters twice before ; here for the 6rst time we arc ac- quainted with their names. The three daugh- ters of Karoama are called, Tasliakhepcr, the first-born, Karvama, like her mother, aud Armcr. The place out of which the king is to bring
forth Anion is called
^ '^f "the hall of
IC3 Zl J
eating." The word ^ ,, L a covering supported
by a single pole, may sometimes indicate a tent. In this case, if it was the same at Bubastis as we see it at Solcb, it was a wooden shrine or pavilion, containing the image of the god, and of sulTicicnt size to allow tho king to go in and to stand before the god. This singular name,
.4 IJ 1 Aw^ 0 Tlic inscription is very distinct,
nnd gives as dctcmiinativo tlio si;,'n 'j • All over Iho inscriptions of tho fcstiv.il 9 nnd 4* arc used indifferently the one for the other.
" the hall of eating," comes probably from the fact that there the offerings of food were brought to the god, who was considered as eating them. These offcriufrs were numerous and of various sorts ; they consisted of bread, cakes, vegetables, meat, and fSwls.
The representation of Bubastis is certainly' much abridged. The hall of eating is but imperfectly indicated, and we do not sec the god who was to rise out of it. This time Soleb is more complete. In a pavilion is the god Khnum in the form of a ram, standing on a pedestal. Over him are written the following words : " The bringing (lit. the drawing) of Khnum into the hall of eating. Khuum in the hall of eating gives life, happiness, health and joy to him (the king)." Before the king is Amenophis offering frankincense, and several priests, the magicians with one hand raised backwards worshipping the god, and others whose names are more or less destroyed, such as the first friend, and several scm, who are attendants of a lower order like the amkhcnt. Evidently this is the preparatory act, which Osorkon may have performed before entering the hall of eating. "We shall now see the rising of the god.
We have already considered the contents of pi. vi., the historical inscription explaining tlic nature of the festival, and giving its date. ^Ye are not quite certain of the place of this inscription on the wall B, to which it un- doubtedly belonged. It is probable that it was in the lower part of the wall, not on tho basement, somewhat higher, so that it could be looked at and read easily by those who had tho knowledge of tho holy writing. It is possible that it describes the first act of the festival, tho very beginning of tho ceremony ; for it is said that the king is borne on his throne, and is going towards the abode s. We have already seen the king staying in an abode before appearing in tho house of eating. Probably the reason why this scene is not placed where it should be,
18
THE FESTIVAL-IIALL IN THE GREAT TEMPLE OE BCBASTI3.
following tlio clironological order, is because this is the central point of the whole festival. The apotheosis of himself, the putting himself among the gods, is always one of the chief objects of a Pharaoh, whoever is the god in whose honour he celebrates a festival. It was the moment above all others in whicli he was most exalted, when, holding the emblems of Osiris, and in the attitude of the king of the Lower World, he was carried by six bearers, like the shrine of Amon containing the holy emblem, andwhen he madehissolcmnappcarancc androse
; like the god himself. This important
picture was too wide to be put on the door- post ; it was necessary to engrave it on the great wall. Proljably it was the scene for which the engravers chose first the most appropriate space,, putting in the other ones afterwards as they could. Besides it is not certain that there
was only one abode H in the temple. There
may have been several of those light construc- tions erected for this occasion, where the king stood or sat in the dilTerent stations of the festival, just as it is the case in some religious ceremonies of our time. We see an abode in the lower part of this wall (pi. ix. 12) ; it maybe that which is meant in the inscription we arc commentinsf on.
The god rises (pi. v.), his shrine or shrines are taken out, carried round the temple to the hypostylc hall, and perhaps to the entrance hall of Osorkon I. The shrine, as usual, is on a boat, the two ends of which bear as ornament the head of the divinity it contains. Amon-Ra, the king of the gods, the Amonrasonter of the Greeks, says : " I give thee millions of period of thirty years, all thy years arc eternal, when thou sittest on the throne of Horus . . . life and joy." Osorkon and his wife seem to be marching before the boat.
The boat and shrine appear a second time, when Osoi'kou is sitting on his throne ; it may be a second shrine. The inscription is onlv half
preserved (pi. vi.); it refers to the building or rebuilding^ of the festival hall: "the rising of the Majesty of the venerable god ... to depart in order to rest in the hall of the /S'fcZ-festival. . . . . festival. His ilajesty renewed (what was ruined) ... all its walls are in sdvcr gilt, its pillars ..." A careful study has shoA^n us that the fragments reproduced (pi. xiii.) are to be placed on the right of this inscription. After a gap of Avhich we do not know exactly the length, another text begins, speaking of offerings of antelopes, and giving the names of Osorkon and Karoama (pi. xiii. 4, 5). Just above we see the musicians clapping their hands ; they followed a large Apuat carried by his six bearers. Placed thus the god comes immediately before Osorkon in his litter, he belongs to the train of the king, and adds by his presence to the solemnity of the rising of Osorkon. Mariclte observes that while the risino: \ is the beg^iuninnf of the
festival of a god, the resting .-q-^ is its end. Here we have the rising, the beginning ; we do not see the return of the god to the hall out of which he issued. This may have been in the part of the inscription which is destroyed.
When the god and the king rise, the witnesses of this great event are all the gods of Upper and Lower Egypt, who meet in Bubastis in order to see the king celebrating the anniversary of his coming to the throne. They ai'e guests invited to a banquet, for offer- ings in great quantity are put before them, and each of them has a portion of food allotted to him. All these gods are represented in a long series, w^hich is continued on the wall 0. The text says : " Let a royal offering be made to the gods in their abodes, to the gods of the festival." The series is divided into several registers (pi. vii., viii., xii.).
The first shows great shrines containing each a god with the left hand raised (pi. vii. and viii.) ; the figures differ by the heads and by the headdresses. These gods have no proper
TUE KISING OF Till-: GOD, AND THE ASSEMBLY OF DlVINFl'IES.
19
names, they arc always qualified by tlic Avords desses, Hathor, Isis, Bast. It is applied also to
"llnlhOQ " tbc great god who is within the /SecZ-f estiva!," or ^^1^:37^3 "the great god who is lord of the »?eJ-festival," meaning, of course, -who is present at the festival. Each of them makes to the king one of the common- place promises which generally accompany the name of a god; they promise "all life and happiness, all health every day, all vigour, all Etrengtli, all abundance, all offerings."
These gods, who arc at the head of the pro- cession of the Egyptian pantheon, arc the different forms or personifications of three of the chief gods of the land. It begins with Amon, in whose honour the festival is cele- brated. He has always a ram's head, some- times with the atcf crown, sometimes with a disk, and sometimes without any headdress. After seven shrines of Amon come two of Sebch, the god with a crocodile's head. Afterwards, twice, Ilorus TIarmakhis with the double crown, Amon again with a disk, and an in- distinct god Avhoso head is destroyed, and who may be Horns or Amon. "Whether the engraver intended to convey the idea that llorus and Sebek w'crc as Avell the gods of the festival as Amon, I cannot say. However, it is certain that in giving them larger sanctuaries, and in not mentioning their names, he wished to assign them a prominent place among the others, as if they had a higher rank ; and to grant them special honours.
Below the great gods arc the local divinities belonging to the two atnr, the tw^o religious divisions of Egypt, the upper ones being the gods of Upper Egypt, and the lower ones those of the Delta.
The first whose name can bo read, but who comes only second in the list, is UcrhcJct ^^? LJ° lit. "the great magician" (id. vii. 18). "We find this name given to several god-
' Lauzouc, Diz. p. 17'2.
the urajus," which is the divine ornament and the badge of royalty. As the royal power extended over the two parts of the land, this name is often found in the dual form. " The diadems of Ra are on his head, he has united the two nerhckt," is said of Seti I.' In most cases Ucrltekt has a lion's head wearing a solar disk ; she is then cousldered as a form of Bast, Sekhet,* or Menhit, the goddess of Esneh. More seldom she is seen with a woman's head with two horns, between which are two feathers ; she is then
styled ^ ^^ " the lady of the palace." "
Here she wears the headdress of Isis, and has the appearance of this goddess. As wc have to do here with local gods, and as she comes close to Osiris, I should consider her as being an Isis of Upper Egypt, of Philaj or Abydos.
Eollowing her comes Osiris of the West, the god of Abydos, who is represented as a stand- ing man without any characteristic attribute.
JIuthor of Deuderah and Mut of Asher, the consort of Amon, who had a temple at Thebes, could not be distinguished as two different divinities if their names were not written above.
After them comes j\[cnthH Iia, the god of Med, the present Medanmt, cast of Thebes, where a few ruins, mostly of Ptolemaic times, ai'o still to be seen.
Ilarmakhts of On is the diurnal form of Turn.
He is followed by Mentha of Thebes, and KhonsuNcferhotep of Thebes ; the latter is cue of the important divinities of the city, especially under the twentieth and twenty-first dynasties. Khousu is evidentl}' a lunar god.
After him, the divinity with a ram's head is Khnuui, the lord of Shashotep, the present
• Scliiaiwrclli, Libro dci Fuu., Tcsto mou. pi. 66.
• Mariotto, AbyJ. i. 3t b. » Lops., Dfiikiu. iii. 210 b.
' I.'.>ps., Dciikm. iii. ISO ; Champ. Not. p. 364.
D li
20
THE FESTIVAL-HALL IN TUE GREAT TEMPLE OP BUBASTIS.
villaf'C of Shot-eb ; all the coustructious of the old city have disappeared, part oidy of the necropolis still exists, at the place called llifeh.
The next is the form of Amon which the Greeks have translated Van. He appears as the god of tlic ninth nome, Panopolis, the present Akhmiin.' The Egyptian name of the god ^=vF is read Khcm and Am^i.
Schck occurs several times ; he was wor- shipped in Upper Egypt at Onibos, and in the Fayoom.
Af Lcr him the line is much broken, and there are several gaps.
Anubts is followed perhaps by another Ehonsa, and l)y two llorus, who may be the gods of Edfoo. After miother gap comes the god called " he irho is in his hanJatjcs," and it represents the skin which is generally before Osiris when he is sitting as judge of the dead. It is clearly Osiris of Aljydos. Then comes an unknown god, Boilcl, who is represented sitting.
iScb and ScU; are both well known. The first had a temple in Ombos,' the latter gave her name to the Xubian city of Pselcis.
llormcrti (pi. xii.) is generally a god of Lower Egypt, of Athribis, the present Benha, but an inscription teaches us that he is another form of the god of Panopolis who came before.
NuUi is Sebek of Ombos ; he is followed by the god of the nineteenth nome of Upper Egypt, Oxyrynchos, the present Belmcsa.
The next i^ is apparently also a nome god, but the reading of his name is uncertain. He is the god of the seventh nome of Lower Egypt, the nome of Metelis ; we do not see why he appears among the gods of Upper Egypt. Ills priest is seen in the processions above, his title goes as far back as the Old Empire.'
' Lanzone, Diz. p. 935 ; Erug^ch, Diet. Gi;og. p. 19, 1079. ' Champ., Xot. p. -231, 238. * Maspcro, Et. Eg. ii. 205. .
The Svuih wind is also a great god who ap- pears in the festival. He is followed by Set, the god of the eleventh nome, the chief divinity of which, Ivhnum residing in the capital Shas- hotep, has already been mentioned. Several of the divinities have been lost, but we have still traces of Horns and Osiris belonging to Upper
Egypt.
We now pass on to the gods of Lower Egypt, who aro represented as inhabiting shrines in the foimi of coffins.
After a gap (pi. vii.) we come to Phthah, the' god of Memphis, and Ilonts who resides in Leto- polis. He is followed by the goddess §^, whj must be taken in connection with another one
who will be found farther on
«
These
names taken together or separately seem to indicate the goddess BhIo.
Mcrlii^ is a verv rare name. He is found once in Abydos, with a bull's head ; probably, like Ha^iis, he was a form of Osiris.
Scheie is also a god of Lower Egypt. He was worshipped in several nomcs of the Delta, especially in the north-western part.
The following name I believe to be read Ilaiii ° or Ilajihap, it is possibly the same which is
found (pi. xii.) under this form TdT- A
picture of this god with a man's head, wearing the nfc/ crown, is found at Phila;." According to Brugsch,' this name refers to the ecliptic. Hajiis gave its name to a city which Herodotus located near Marea, not far from Alexandria. Isis had many sanctuaries in the Delta; one of the most important was Ueh, the present Behbeit el-Hagar, not far from Sflraanoud, the old Sebennytos, where was worshipped the god AnJiur, 'Oi^ovpL<;, who follows Isis in the list. Ncith is the well-known goddess of Sais. As for Uo7- Tlu'hen, it is the first time I have met
* Lanzone, Diz. p. 305.
' Lanzouc, I.e. p. 537.
' Cluinip., Moil. i. pi. l.xxxv.
' Diet. Suppl. p. 812 ; Bcrgmann, Ewigkoit, p, 21, 41.
TlIC KISIXG OF THE GOD, AND THE ASSEMBLY OF DIVINITIES.
21
with this iiamo ; it must belong to a diviuity of the western part of the Delta. After several erased shrines, Ilorus comes again, merely called " the great god." lie occurs several times as such, with a man's or a hawk's head.
After Ilorus comes a very unusual divin- ity, a god called /Q^ Set, and represented
with a human head. Coming after Uorus, it is natural that we should consider him as the well- known god of this name ; but here he has as determinative a fishing bird, and ho is said to bring to the king all abundance and all pro- visions. It is probable that he appears here as a god connected with the sea, and as being the j provider of fishes, which in former times, as at present, were the chief source of revenue in \ certain parts of the land, and which we shall cee further to be a very valuable offering.
Thoth, the god of Ilcrmopolis, had a city dedicated to him in the Delta, called by the Greeks Ilcrmopolis parva.
The only god we have not yet considered is called Uelccs. According to 13rugsch,* he is the protector of fishermen at the mouth of the river.
Thus Osorkon, who wished to give to his festival the greatest possible magnificence, is considered as inviting to it the principal divinities of Egypt. AVhether for this purpose he gathered the emblems of some of them to his capital, we cannot say. It is quite possible. Such journeys made by statues of divinities arc not unknown ; but certainly if the statues Avere not brought to Bubastis, the gods were re- presented by their priests. AVe noticed before, and we shall notice again, the presence of several high priests who were not at all connected with Bubastis, who belonged to diirercnt provinces of Upper or Lower Egypt, and who had been summoned there for the festival. It was a usual custom with the Egyptian kings. For all the important
' Diet. Gcog. p. 470.
ceremonies, especially th'jso which were con- nected with a great event, or with the issuing of a solemn decree, they would call together the priests from the different parts of the country, and also some civil officials. It was the best way of making the decree known everywhere. Thus we see in the inscription of Canopus, that all the priests of the two religious divisions of the laud met in that citv, on the fifth day of the Macedonian month Dios, in order to celebrate the birthday of the king, and to hear what was being done in regard to the reform of the calendar.
As far as I can judge, below the gods must be placed a representation which at present is unique of its kind (pi. ix.) We see the king burning frankincense before a series of emblems which unfortunately are partly destrojxd. The first of them is Jpiiat of the south, the lord of the two lauds. "We saw before that, according to Brugsch's view, he is the emblem of the winter solstice. On the pillar support- ing the emblem are twelve walking jackals, which, considering the sense attached to the principal emblem, it is natural to interpret as meaning the twelve months. After this is another jackal, also on a pillar round which two serpents are entwined. The inscription which accompanies it is very obscure. Afterwards comes a wooden pole divided into three at the top, which must be supposed to be raised at the end of an avenue of eight rams. It is called. " the great god who is in the Sod festival;" the rest is destroyed. We cannot see whether this emblem belonged to Ileliopolis like the other ones, the first of which is " the bull of On (Ileliopolis), who resides in the great house (the sanctuary of Heliopolis), the chief of all its gods." After him "the hcb of On," a com- posite emblem of the bull which comes before, and of the On which comes after. And next " the On of On in the Scd festival," the pillar, the well-known emblem, which is the ideo- graphic sign for the name of the city, " The
THE FESTIVAL-HALL TN THE GREAT TE>[PLE OF BUBASTIS.
obelisk wliicli is in On, in the holy, house, gives periods of thirty years in great number." The next seems to have been also an obelisk ; the others are destroyed, but they were said to promise to the king numerous periods of thirty yeai-s, and eternity of years.
It is curious that the king should appear before all these emblems of Heliopolis. It is not probable that they were brought to Bubastis. Perhaps this city had its own collection of Heliopolitan emblems, which being special to the city of Ra, kept their predicate of Heliopolitan, oven in other places. Or this may indicate that a Sed festival was nccessai'ily accompanied by a ceremony at On, which coincided with that of Bubastis or of any city where the Scd took place.
All the emblems which we sec gathered here are connected with astronomy, or with the measurement of time. I think we may consider them as belonging to the religious observatory of Heliopolis, as being the collection of emblems which had reference to the religious calendar of Oil, and of all the land. We spoke before of Apuat being the god of the solstices. I can give no explanation of the pole which is between the eight rams. As for the bull, we know that there was a sacred bull at Heliopolis, called HFncvis, which was held in great reverence, like the Apis at ]\Iemphis.'' The bull was also the emblem of Nun, of water as the great fertilizing and fructifying power,' and as puch it was connected with the inun- dation, the beginning of which was one of the important dates of the Egyptian calendar. The lieh of On differs from the On only in so far as it has the bull's head at the top. We sec a
bull bearing the sign uJJ in the sculptures
of the tomb of a king," where it seems to mean the Great Bear. The On is one of the usual
' Wilkinson, ^Fanncvs, iii. p. 30G.
' Naville, Lit. du Soleil, p. 39; Brugscli, Myth. p. IIC.
" Brugsch, Thcs. p. 125.
emblems of the moon,^ and Brugsch's researches have proved the existence of a lunar year, in which the dates were given from the days of the moon. The obelisks are connected with the ravs of the sun. E. do Rouge* first suggested that they might be used as colossal dials. All these facts point towards astro- nomy and the calendar. As these emblems are the special property of Heliopolis, and as this city is mentioned several times, it shows that it was the place where the questions as to the dates of the festivals were decided. It was the great observatory of Egypt ; this reminds us of wdiat Strabo says of the observatories of Eudoxus, situate near the entrance to the city. According to an inscrip- tion in Turin, there was another observatory, an On in the south, whose temple and priests had the same names as at On of the north. "We know of a high priest at On in the south, who was " l-hcrlich knowing the ways of the sky."=
It is natui-al that Avhilc making offerings to the gods of astronomy and of the calendar, Osorkon should bo accompanied by prophets, the first of whom holds the standard of Thoth, the god of science and calculations. The prophet did not come alone, in order to take part in the ceremony ; the high priest of Thoth,
the (? the hlieri') ncsti from Ilermopolis," was
there also, and had accompanied his god. He is clothed in a long dress like the neter of Bubastis, and holds a cane with a knob probably of some precious metal. Curiously
that title, (| hlicrp ncstt, of the high priest
of Thoth belonged also to purely civil officers, the governors of the nomes,^ meaning perhaps that Thoth was their special patron. It must
^ Xaville, Lit. du Soleil, p. 60. ' Mem. sur les Six Prcm. Dyn. p. 79. * Kecueil, vol. iii. p. 12G.
"^ Brugsch, Diet. Geog. p. 13G1 ; Maspcro, Et. Eg. ii. p. 15t.
' Brugsch, Egyptol. p. 28L
Tlin UTSIN'G OF THE GOD, AND THE ASSEMBLY OF DIVIN'ITIES.
23
be the same with the man who comes next, for Avhose presence there it is dilTicult otherwise to account ; he is the " head of the paymasters of the palace," therefore an oQicIal of the house- hold of Pharaoh. Tie also must have consider^ Tliotli as his protector and his master.®
Below the shrines of the gods there was another row of representations, which is much damaged. "We sec the remains of an Osirian emblem (pi. viii. 26 and 27) which is met with in several temples, and which consists of a lotus flower on which are two feathers. The whole is the usual headdress of the god Ncfcrtum. There was also a goddess speaking, who says of Osorkon : " I suckled him to be King of Egypt, and to be lord as long as the solar disk."
We now pass on to several representa- tions of Osorkon, enclosed in a sanctuary, "wonshipped by himself, and receiving the homages of a god. One of them is below the emblems of Heliopolis (pi. ix.), the upper half of it only has been preserved. Osorkon is
seen with Bast before him and marching (^ J . . . ) towards an abode or shrine in which he is standing, and where he seems to bo wor- shipped by the Apuats of the south and of the north, foUowt'd by all their prophets. Going out of the abode, we see him marching further, but here the seul])ture is entirely destroj-ed ; wo have only a piece (No. 13), which un- doubtedly belonged to this scene, but which has been placed conjecturally, as we do not know tho exact interval which separated it from No. 12. The inscription mentions the magicians, who are speaking or shouting aloud
' On iilatc ix. lias been jiiit a scries of blocks (I — G), Iho exact place of which is not known, but which jirobablj wore at the top of the wall. They represent n inarch towards a platform which had a staircase on both sides. In the middle of the wall supporting; it tlicro Wiis something which lias disa]ipcarod, Imt towards which tlie figure.s are converging. Wo SCO there tho " Sjiirit-s of /Vand K/icJi," the two jxirts of Egypt reproscntod by two cows, and various religious I emblems.
these words : " IJail to the festivals of Ilorus eternally, hail to the festivals of . . ." Above all this representation, Avhich included several stations of the king, there is a long
cession of priests wearing panther skins, and carrying geographical emblems.
The series of shrines of the "ods is continued from the wall B to the wall C. It is the same with a long procession (pi. xii. 7) of priests en- graved above the shrines, and which is marching, I suppose, towards a shrine containing Osorkon with a clepsydra in his hand (pi. xi. G),but I am not absolutely certain of this reconstruction. The procession (pi. xii. 7) has a great likeness to those we saw on the wall A. On tho lower row -vve sec, as on pi. ii., the scmcr, the " friends," carrying what I suggested was a bag or a rolled carpet, and a man having on his shoulder tho
leg of an animal. He is called | V' the divine
brother," a title which occurs farther on. Theso are followed, as we saw on pi. i., by priests from other nomes ; first a priest of the seventh nome of Lower Egypt, the nome of Metelis, then two Avho cannot be identified ; after- wards the high priest of Heliopolis, the high priest of Khcm at Panopolis, a scm, a class of priests common in all temples, but who is hero the high priest of Phthah in Memphis. After them comes (pi, viii. 23) a scries of men who seem to be of lower rank ; they do not wear tho panther skin, and I believe they all belong to tho class of learned men and scribes of tho temple. Thoy begin with two called 8 '^c* or ?"^
hcfcj^. This word may be tho phonetic spelling of ^=[ X7, which means the metal stylus for en- graving ; and these men might therefore bo tho " engravers," as they are followed by tho scribes of the school of sacred writers, and by the magicians. Among them occurs twice tho f\^ or \^^ sa IH or het sa, who seems
to have had functions analogous to tlioso of tho l-hcrhfh.
The second row is half destroyed, but wo
24
THE FESTIVAL-IIALL IN THE GREAT TEMPLE OF BUBASTIS.
may easily restore it, as we have liad it twice alreach'. It consists of the train of Apnat of the south (pi. xii. 7). The " holy mother " opens the way, behind her march two prophets ; then comes the emblem carried by six bearers, and the lilierltch with a roll in his hand is standing before the king. Before the hol}^ mother we sec the foot of a thick pole ; I believe it is the front column of the shrine containing Osorkon, in which stood also a few priests, and possibly the emiilem of a god (pi. xi. G). The king at first sight seems to be offering the clepsydra to a divinity which is destroyed, but I think it may be the contrary ; the clepsydra may be offered to him by the priest who stands behind him, and who is represented above with empty hands. The text roads : "The king stretches his hand towards the srm," it may be " seizes it from the scm." The offering of the clepsydra is one of the most frequent in these inscriptions ; it certainly had some reference to the astrono- mical meaning of the festival and to its coin- cidence with a date in the calendar. Here it is not the god only to whom it is offered, it is the king who is the god, and who raises it in his hands in the presence of a numerous train of priests.
Behind the shrine we find .1 curious scene. Osorkon standing, is pouring water on the hands of six priests ; for the lower ones the water comes out of his hands, for the upjDcr ones a stream of water is represented as running from behind him and falling on the priests. Between their hands we see a vase and lines which are an abridged way of representing the Avater, which is siipposed to come either from Osorkon's hands or from the stream. The only explanation which I can give, is that it is intended to mean a spring or a fountain which was somewhere in the temple. Whether there was a statue of Osorkon over it, or whether he caused the fountain to be constructed when he rebuilt the festival hall, I cannot say; but here he is considered as the soui ce from which the
water is derived, as the power which causes it to flow. Each of the six priests is to come four times, probably four times a day, and to fill his vase twice, or to make two purifications each time. That is how I understand this text,
which is repeated several times : /^ /J
" making purifications twice four times." II nil ° ^
Going higher up, we again find processions beginning as we saw before, with the so-called musicians preceding a large drum beaten by a man, and the men shouting, " On the ground ! On the ground ! " ° The order is executed, for just above we see twelve men lying down quite flat, "smelling the ground." Behind them stands a man called " 7?a^/,'' who seems to command them, and who raises in his hand a kind of double hoop, which must be some mystical emblem. On the third row we for the first time come across men who occur
j repeatedly on the northern wall, the 1 1 1 P ' the Nubians, or, according to Briigsch's view,' I the Troglodytes, the inhabitants of the moun- tainous regions between the Nile and the Bed Sea. Thcj are often quoted with tlie negroes ; for instance in this passage : " The Troglodytes bring their tribute, consisting of all the products of the land of the negroes." Whether they were all negroes we cannot say, certainly they were of black colour, and their name applies to a vast region including several negro popula- tions. Thus we see that Osorkon brought to his festival men from the Upper Nile. Thej are not the only specimens of African races ; we have further the strange man who is seen pi. XV. 5, and who I believe is a Uaua, coming from above Elephantine ; the dwarfs also (pi. XX. 5) arc products of the south. If the || I |
are negroes, which is highly probable, they are not represented with the negro type ; they look
' 5^ =^^ Enigscli, Diet. Siippl. p. 90O, instead of ^=*^ wliich \ve had before.
' Urtig^ch, Volkcrtaf.'], p. 48 ff
TUE SKCOKD ASCENT TO THE PAVILION.
liko genuine Egyptians, altlioiigh they were of I before the king, and o[ which there is a large
a foreign race. "We have here a proof of the (lisHke which the Egyptians felt towards the negro type, unless they had to I'cpresent cap- tives or vassals paying tribute. Here the Nubians are like priests, they are fuUilling a sacred ollice, tliereforo their strange type must not be indicated.
There must have been in this respect very strict religious laws and regulations. It is qiiitc possible that in many cases we go astray, not knowing that the representation which we see is merely conventional, and docs not give us the real type of the person, which would betrav his oriirin. A striking instance of the errors which wo are apt to commit was given by the discovery made in Syria, at Scndjerli, of the great tablet relating the con- quests of Esarhaddon, where we see the king Tahraka pictured as a negro. It is clear that in this case it is Esarhaddou's sculpture which is reliable and true. The Assyrian king would not have represented Tahraka as a negro if he had not been so. But the hieroglyphical in- scriptions of Tahraka, and his sculptures, not only leave us in absolute ignorance ol' this fact, but would lead us to consider him as an Egyptian of pure blood.
"Why did Osorkon wish that Ethio])ians should be present at his festival in the Delta? Had he any special connection with Ethiopia, by birth or by conquest ? — These are (piestions to which Avo can give no answer ; but if Osorkon is the 'Zcrah of the book of Chronicles,- it is curious to notice that he is called there Zcrah the Ethio- pian.
The next station is above, and consists again of a procession in three i-ows (pi. x.); the lower one being of priests, the two upper ones of men carrying statuettes in the form of mummies, each of which has a different name. I do not know the meaning of this kind of ushchlis carried
• 2 Clirou. xiv. 6.
number on the top row. Osorkon is standing behind them, and receives 2S> '^'^ offering which looks like a lotus-bud. Here the scene takes a funereal character. Behind the king is a shrine wliere he is standing, and which is called I ^ a connnon word for a funereal chamber in the inscriptions of the Old Empire. Before him are twelve gods : Ra, Tum, Shu, Tefnut, Seb, Nut, Osiris, Ilorus, Set or Suti, Isis, Nephthys, and his own Jm, his double. The same shrine is seen at Soleb, where it ends also with the image of Amenophis III. Xot- withstanding the name of the shrine, wo must not consider this ceremony as funereal ; it is not Osorkon's grave. The ceremonies iu honour of the gods and of the dead are very similar. "Whether offerings were made to the statue of a god or to that of a dead king, the ritual was nearly the same, and probably the religious prescriptions applied to both cases equally.^ We must not forget that the temple is the abode of the god ; it is the place where the god resides, hidden in a shrine protected by high walls, in the obscurity and shade which are pleasant in a hot climate. The same may be said of the grave, it is tlie abode of the deceased, wdiere, according to Egyptian ideas, he is to renuiin undisturbed for ever ; no wonder that the ceremonies were much alike in
The
the funereal house, Avas
both places.
only the imitation of a shrine, such as that in which Osorkon is seen standing in the presence of all the great gods of the land, and it had the same name.
TUE SECOND ASCENT TO TUE PAVILION.
We now go over to the northern side. For some reason which we do not know, it is much more destroyed than the southern. Except quite at
...ij., Kituiilbuch, p. ix.
2G
'J'llE FESTIVAL-HALL IN THE OKEAT TKMPLK OV BUBASTIS.
the entrance, it is not possible to restore the order in Ti\'Lich tlio ceremonies took place.
"We beg-in witli the entrance, with the -wall D, Avliich was exactly symmetrical to J\. The king appears wearing the doiible diadem (pi. xvi.), and is walking towards the door. Just below (pi. xvii.), wo have the goddess Safcl-h ahni, with the king, who evidently is making ofTerings to Bast ; on the other side he was accompanied by JJot'i (pi. iii.). Above, corresponding to a god Avliom we supposed to he Thoth, we have Thoth again, following the king, and marking on a stick the years Avhich he gives to him. The god says: "I Avrilc for thee the (S'c'J-pcriods of lla, and the years of 'rum." 'Hie king offers the nhch, the clepsydra, to Bast, who makes promises of various kinds, and particu- larly this which was quoted before, and which at present cannot be explained satisfactorily : " She gives thee »9^'f7-periods, or festivals of twelve years each . . . (hou art I'ising on llu^ throne of Horns . . . ihou hast smitten the TlichemiAL . . ."' The god who is behind her may be her son, lTorhil:ev.
Higher still comes a second offering of the clepsydra (pi. xvi.). The king is standing on a platform, witli his queen Karoama; a priest comes behind and oflers him the instrument which he afterwards presents " to his mother . . ."; the name is erased, hut it can onljr be JJnl'i, as it is on the north side, and we had NcJ.-lich on the south. Behind, the jirocession is forming for the ascent towards the pavilion, but it is of a somewhat different character from what we saw opposite. Instead of the learned men from " the school of sacred writers," we sec women, " the royal daughters." On the Avhole, Ave shall notice that women play a much more im- portant part on this side than on the other ; whoever they may be, whether they are the daughters of Osorkou, or the women of the city, (who, according to the inscription of pi.
vi., Averc bound by a tradition dating " from the days of the fathers " to act as priestesses in the temple) or even, as aa'c shall see, foreign Avomen. In the procession we sec first the so-called musicians preceding the big drum, and the man beating it. Behind is a man Avho appears again a little higher up — the reading of his name is doubtful ; but here, as on the next occasion, ho has to accompany the " royal daughters," who ai'c holding in one hand a sistrum, and in the other the kind of collar which is called mena, and Avhich has a symbolical meaning.
What came immediately above is broken off; moreover, in what remains it is not possible to trace a regular order, such as there was in the southern procession towards the pavilion. I believe we have here high dignitaries in three different positions, standing, kneeling, and lying flat on the ground, as we shall see higher
up (pi. XV.).
We do not know exactly the distance be- tween the blocks G and 7, Avhere was cngraA^ed a scene similar to that which is found in the upper part of 8 and '.*, but Avitli different men. At the head come tho Nubians, the Troglodytes Avho appear on the southern wa]\. They arc first standing, afterwards kneeling, and lastly lying doAvn. They are not alone, they arc Avith men Avho have no plumes on their heads like the Troglodytes, and who
are called
[P
1 r^^ O
Keiihtu sliau, lit.
PV c:, I 0 111
"the neighbours of the sand." This name occurs here for the. first time. The Avord Q^ has several senses. According to Brugsch,' it means first " the side," therefore a [J^ is an " a(i lalns, a help, a servant," and in the temple
the rp'^i are the '-'mass of attendants
of lower order." ' But the eminent German Egyptologist recognizes also in this word the Semitic ^-^^i^ " south Avind," and he con-
' Diet. Sni.]iL p. 1255.
* Brugsch, Egyptol. p. 278.
n
siders the word of ^ 1UA-. ]^
T][E SECOND ASCENT TO THE PAVILION ; ,• as atiotlier form ^ wliich means " the
27
1
Southerners, the inliabitants of the region south
of Egypt." The expression we have here U i
wouhl thus mean : " the Southerners of
Dill
tlio sand," the inhabitants of the southern desert. This exphuiation would apply remark- ably well in this case. The word Ij i is formed like ^ Tlerushau, "those
(2 Ml D!ll
■who are on the sand," the nomads of the desert ; but this last expression has ceased to apply to all nomads in general, all inhabitants of the desert wherever it is. It refers only to the nomads coming from the east, from the Sinaitic peninsula, or even ^Mesopotamia. The name Jlerushau could therefore not be used in speaking of the black nomads from the south, who are styled Kcnhtu ahau. We saw before
that the | III | P ^ ^vere the Troglodytes, the inhabitants of the mountainous region between the Nile and the Rod Sea. It is natural that with thorn we should find the in- habitants of the plain of the Ethiopian desert, probably on the western side of the Nile. Thus from all parts of Ethiopia, from the mountaiu and from the [ilain, there came men, in order to take part in the festiv;d, to march in the processions, and to lie down before the king, like the Egyptian priests or the higher ollicials of the country.
The text is partly destroj'ed; but it seems that while they are standing a command is given to them, for we read : " Let the Nubians (sit), let the Southerners of the desert (sit) before the kin"-." Afterwards both of them " smell the ground" before tho king, who is not seen, but who perhaps was in one of the representations now destroyed, rnderneath wo find some- thing, very little of which has been left, and
' III., VOIkcrtafel. 157, l.l, -iri.
* IJ., YOlkorljiol, ri, 75 ; Iviall, Zcitschr. 1^179, C).
which is dilficidt to account fur. Women are seen with flowers on their heads, and men who
seem to be called ]|^[)]| c^ " the peasants." It
is said of them that " they go about in the fields." I should sav that this means that even the coiunion peasants, the labourers of the fields, took part in the festival.
The higher we 2:0, the more diflicult it is to \niderstand the sense of the represen- tations. I believe we have the explanation of the three rows above those we just com- mented upon, in a short text on pi. xiv. 3 : " All the lands are at thy disposal ; they bring their ewers and pitchers in silver gilt." It was something of this kiud, an offering of the industry of subject nations, which was on tho second line, where it is written also : " All their ewers are of gold, and their pitchers of silver gilt." I suppose that the men and women who carry them are vassals bringing their tribute.
Immediately above the men lying down (pi. XV. 7) wo see a priest wearing a panther skin, who performs a dance, in which he is accom- panied by a woman playing on a flute. I can- not say who ]ironounces these words : " I grant that the king Osorkon may be firmly established like Ka." Before the women are two men kneeling in a curious attitude, and raising ono hand. They follow women who raise both hands, as if they were holding a vase or a musical instrument like a drum. Three peasants come towards them, while a long train of women marches in the opposite direction ; they all hold the; long pitchers which are said to be of silver gilt.
The two upper registers are still less intelligible. On the left we seo a proces- sion consisting of two men holding that kind of hoop which Ave saw before. A man is sitting before a btdl, followed by two other men bending forwards as if they were going to stand on their hands. The text above them is that which was quoted before : " All their ewers arc
E l:
28
THE FESTIVAL-HALL IN THE CHEAT TEMPLE OP BUBASTIS.
of gold, and all their pitchers of silver gilt." On the right is a scene of worship, but we do not see Avho is the object of it, unless it be a figure with a large head, a beard, and two long locks, holding a kind of mace. Before him are four men looking towards a kneeling priest wlio seems to be in adoration bi'fore tliem. T cannot translate tlie text which is above, and I doubt wliether it is meant to be Egyptian, and whether I it is not supposed to be the language of tliis I strange man. I read : " Give to tlie tongue of ! .... itanasH-uaua." These raaj' be words having a magic effect, such as those which wc find in the magic ]iapyri, or they may be the language spoken hy those men, a language which possibly the Egyptians did not under- stand, and whicli came from abroad, from the Upper Nile, possibly from the land of Uaun above Elephantine. Tliis ugly figure is not without likeness to some of the representations of the god Bcs. It would be interesting to know wliether it is reall}^ meant to be the portrait of a living being, and also whether it was the type of some extraordinary African race, or Avhether this person was only an anomaly, a monstrous specimen, wliicli, like other extraordinary phenomena of this kind, was considered as a special manifestation of the divine power.
On the upper row (|)1. xiv.) wo sec only women in pairs, turned towards each other, in various attitudes. It seems to me that they are singing or shouting aloud the words which are above, accom- panying them with extraordinary gestures, while the others on the right clap their hands or beat their drums. The}- cr}^ aloud : "All health like Ra, all health and joy every day, /SVr?-periods in great numbers, like Ea eternally." T should not wonder if they were meant to represent foreign women. ^ The
Avhole scene figured in these three rows reminds us of some customs of the present day, which nearly every traveller has seen on the banks of the Nile. We have there something like the " fantasia" of the women which takes place in a Xubian wedding, and the " Zikr " of the dervishes shouting frantically "Allah, Allah ! " This extraordinary procession accompanies
the king in a ceremony wliich is called <:z=>^\]F
' Here also Uievo are .soniR extrannlinary words ivliii-l cannot l)c cxplniiicilZl Pj,^ /] Mi.^ Mi,P '^^^^^ <—> ^ ^^^■
These woi'ds might be translated in various
I ways ; they might be "the returning,, the
retracing his steps," or, what I think more
probable, " the appearing on tlie north," that is.
in the ir:i]'\]P] ; "the house of the north,"
which v.-e shall see represented further on (pi. xxiii. 8). But here the whole scene is much abridged, there is nothing indicating the
house of the north nor the ]]<=' "the great
abode," the shrine towards which he is said to be marching. We sec him with one attendant only, without any sign of royalty. Further, liis daughters with their two attendants are marching towards the same place as their fatlier. lie is supposed to have with him a whole train of gods, for it is said : " The gods on their stands are on the right of the king, near the shrine," but they are not to be seen here. The engraver probably liad not room enough, and ho only noticed that they were present, but he dispensed with figuring them as well as the shrine. What is meant by the gods
on their stands,'"' ®»-^*a^^ are the relitrious ' 111 I I I '^
standards (carried or not by priests) such as those repi'escnted quite at the top of this wall, where they seem to be an ornament like those we saw on the southern one. I believe that when the king is said to go towards the shrine, or into
the shrine J].^^, it is in order to worship
Tonen, and I should not wonder if it were the king himself who is lyincf down, " adoring
' Jl.ir., Al.v<l. i. 111. :3s.
THK Ot'l-'EUINGS AND THK SHRINKS OF Tllli XOUTU.
29
Tuuon four times," and exclaiiniuy " Hail to the sbriiic, hail to tlio pavilion."
This last word, ihu pavilion, shows that the adoration to Tonon also takes place on the roof of the temple, where the shrine of the god inust liavo stood. It is clear that in this sculpture wo have oidy a very incomplete description of the ceremony, the greatest part of it is omitted ; however, Ave see again the am kiLcntu, the suten sahu, the semeni, and the ueni,~ all the high dignitaries lying down before the king, while women crowned with flowers repeat : " Hail to the festival, liail, the festival of Tonen takes place," and also these words which indicate the meaning of the ceremony : " Horus rises, he has received the two plumes, he is the king Osorkon living eternallv." Horus receiving the two plumes is one of the ways of expressing that he is crowned as king, and therefore here again wo find an allusion to the coronation of Osorkon, to his jubilee. AVhereas on the southern side it is Anion who is the prevailing divinity, here it is Tonen, the god who above all others is the patron of the period of thirty years, and who gives them in abundance to his son Osorkon. Anion and Tonen are the gods who give the first blessing to the king when he is sitting on the i)latform (pi. ii.). Osorkon did not separate thein in his festival, following in this respect an old tradition ; for Rameses III. also said that his (JctZ-festivals were associated with those of Tonen. "Whether it was Phthah in whose temple the solemnity of the »S'tuZ took place, as under Rameses III., or whether it w^as Anion, as under Osorkon at Bubastis, Tonen could not be forgotten, for it was to him that Osorkon was indebted for a reign of eternal duration.
' iJrujjseli, Diet. Siiiipl. \>. 1011.
THE Oi'l'ERIXGS AND THE SHRINES 01' THE NORTH.
Tkf. great wall E is nearly a complete blank. Hardly anything of it remains, and the little which has been preserved must be replaced by conjecture. Taking first what was the doorpost, we have (pi. xviii.) a horizontal inscription which related some event having reference to the water and the cultivated land. Over it was a procession larger than the other parts, and of which I consider the block iii. of pi. xxv. as be- ing a part. Osorkon was standing with two rows of fan-bearers behind hiin ; underneath was a
train of priests, the |<=> " netcr of the south," followed by "the holy brothers" and "the prophets." We have noticed already on the
other side the |<=> lit. "the god," whom we considered as the high priest of Bubastis ; this time it must be another priest of high rank, who had the whole south under his control.
The great block of pi. xiv. had an angle, on the other face of which stood the representation marked 8 on pi. xviii., which has given us the exact jilaces of 7 and i). We begin here the scries of oiTerincrs of birds and fishes which we shall consider furtlier where they are more complete. Underneath is one of the various shrines of the north, where Osorkon is sitting wearing the crown of Lower Egyi>t. We shall see several of this kind, and there must have been many on the wall ; they are parallel to those we saw on the south, where Osorkon has the southern diadem. Bast is always with him, lookinsx at him and showing that this festival takes place under lier protection, though it is not in her honour. Before him were reli- gious emblems, called Uurahesu," the foUowersof Horus," and a priest whose arm only is left. The words spoken are always more or less enigmatic
rchi as meaning " prescriptions," but here it evi- dently has another sense. It must mean a lo- cality, either one of the numerous shrines where
30
THK FESTIVAL-nALL IN THE GUEAT TEMPLE OP I3UBASTIS.
Osorkon rests, or a platform, or staircase, the Tvord ret ^^ /\ meaning a staircase, a fliglit of stops. I consider ©^^^ ^'"P '''(^^'"'^ ^^^^ ^^op of the stairs, as being those shrines to which access is given by a flight of stops, ar.d I shall translate " shriuc," a sense which is confirmed by the other instances where the word occurs. We find on this side priests of a different kind from those who appeared on the southern wall. I have placed conjecturally on this wall a block which at first sio-ht seemod to belono: to the wall D, but for which I coidd find no room (pi. x.kv. No. vi). Tt is the repetition of what we saw before, of part of the festival of Tonen ; thea?/i l-]ientn,i\\Q galiu are lying down. Somebody says: " Hail (to the festival), hail to Phthah (Tonen)."
The sitting priest of pi. xiv., the |0 hn^, "the
singer," speaks also, but nothing I'emains of what he says. Above hira are the women with
lotus flowers, they arc called here -1-'i'v^qJ|
'•singers;" ngain they repeat, "Hail to the festival, hail, the festival of Phthah Tonen takes place," and the significant words : " Horus rises, he hns received the two plumes, he is the king Osorkon."
Over them is a procession of men headed by 0 I <. — I
the A '^ \ ^ I. T still adhere to the view which
I expressed elsewhere, that they must be con- sidered as judges. The four gods of the cardinal points, who sit in the court over which Osiris is president, are called by this name ; but they are judges having a I'oligious character, some- thing like the cadis of the present day.
That is all we can reconstruct of the northern doorpost, whereas the other side contained a great deal more. It is impossible to say why this side has suffered so much in comparison with the other. It maybe that in former times the way was shorter from there to the canal on which the blocks were shipped to tlie villages, where they would be used for oil-presses, mill- stones, or thresholds. At present, in the neigh-
bouring villages, remains of the great temple of Bast are built in the walls or in shakiyehs, and used for agricultural purposes. I remember having come across Ptolemaic inscriptions in a shakij'eh of the village of Aslooghi, where it had been brought from the sanctuary of Bast. Wlio knows whether fragments -ftiiich might give us the key to very important questions for whicli, at present, we have no solutions, are perhaps hidden in a wall, or used by a fellah woman as a washing-l)oard. Tt is possible, also, that the blocks of the north were _ on the top of those of the south, and were carried away sooner. We do not know how the temple was destroyed, probably by digging under the walls, which caused the whole con- struction to collapse. If the southern wall was destroyed first, and the northern afterwards, so that the blocks fell over the ruins of the other, the people who, during centuries, used the temple as a quarry, would, of course, begin with the upper stones, while the lower ones would be preserved.
Hardly anything remains of the long wall which was symmetrical with the wall B, except a most curious block which, having no clue whatever to its place, 1 have put in the middle (pi. XX. 5). It contains an interesting picture of dwarfs holding: each of them a long cane. One of them seems to have been their chief, their ..=^,
l)ut their name seems to have been 1^5;^ sash.
This name is well known ; it means the "guard, the policeman, the bcadlo," especially " the police of a temple." Brugsch ^ quotes a representation of Abydos, in which mon having this name and armed with sticks precede a train of priests. It is exactly so in this case; they hold long sticks and precede several Iclicrlich, who were, perhaps, followed by other priests.
It seems rather strange to ns who are accus- tomed to see in Roman Catholic churches
» Diet. Supiil. p. 284.
THE OFFKHhVGS AM) Till': SUKINES Ub' 'I'Ul-; XOUTU.
31
bo:ulles remarkable for their liigli and imposing stature, to iliiiik that in Egyptian temples the ]jolice duties were performed by dwarfs. "Whether they had special qualities for this office, wc cannot say, but certainly they were not Egyptians, they belonged to a southern race. Homer" already mentions the pygmies, who had so much to fear from their terrible enemies the cranes. Aristotle,^ speaking of those birds, says : " The cranes go up as far as the lakes above Egypt, where the Nile origi- nates ; there the pygmies are living ; and this is not a fable, but pure truth ; men and horses are, as they say, of small stature, and live in grottoes." An anonymous Greek geographer, of late epoch, alludes twice to the pygmies who live along the eastern brancli of the Nile near its source. The pygmies occur also in the Egyptian inscriptions. Frequently " wc see dwarfs and deformed persons who lived in the houses of the Egyptian grandees, probably for their amusement. But here such is not the case ; they are small but not deformed, and the long stick which they hold indicates men of authority, and not beings like the morionea of the Romans, destined to be the laughing-stock of their masters. They belong to a population coming from the south, from the Upper Nile, as the anonymous geograi)lier says. In an inscription of Xarnak of Ptolemaic epoch, which is part of a list of nomcs, speaking of the nomc of Nubia,
it is said: ^'^fi';'"^9ir "The dwarfs of the southern countries come to him, bringing their tributes to his treasury." '
I need not refer to the remarkable conhrma- tion brought to the tradition by the travels of Schwcinfurt and Stanley. The ancients knew very well the populations of dwarfs which have been discovered anew by the
• 11. iii. G.
' See Dufiu., Aojj. Gcscli. p. 7. " M'ilkiiison. Munnors, ii. j) 70. ' Lru^j'scli, llungcrsuolh, p. 111.
modern travellers. It is (juite possible that they were much nearer Egypt than they are now, and that by ilegrties they were driven to Central Africa. We have here another instance of Ethiopians brought to the temple by Osorkon. "We have seen the Troglodytes, the inhabitants of the Nubian desert, the extra- ordinary man whom I consider to bo a Uaua ; now wo have the dwarfs, who certainly came from the south, and who, like the others, held a certain rank in the temple. Surely there must have been a reason why Osorkon Avished Ethiopians to be present at his festival, and why he allowed them to take part in the ceremonies. It is probable that if he drew from Ethiopia priests and religious attendants, he brought also soldiers from the south. It shows that Osorkon's power ma}'- have been greater than was sus- pected. If he was unfortunate in his wars against his eastern neighbours, it is possible that his cmjiire extended in the south beyond the limits of Egyjit Proper. Perhaps, also, in his reign, the Ethiopians began to have more importance; they grew in inlluence, until their king Piankhi invaded Egypt, and with the twenty-fifth dynasty they became the rulers of the country.
Above the dwarfs are priests who did not occur before, the ^^^^ " the opener of the mouth," a j)riest who plays an important part in the funereal ceremonies, who opens the mouth of the deceased with a magical instru- ment; and another who liolds a kind of bag or
basket : ho is called
■ <^—
-^ "the ua, the
TT A'^ •• Mie
only one, carrying the Kltin" whicli I suppose to bo a basket, lie will occur again several times. It is not possible to make out any- thing from the fiagments on pi. xx. Osorkon is in a shrine, with Bast before him. Once he is sitting, his throne being on a platform to Avhich access is by a flight of stcjjs ; at the top of the staircase before the entrance is the gens ^ I (pi. x.viv. 10), with his hook and his knife in
TJIJ; FESTIVAL-]! ALL IM TIUO GREAT TEMPLE OF EUISASTIS.
liislii'ind. Wc saAV him in a similar ])Osition at the entrance of the pavihon on the south ::k]v. ; he seems to be a special attendant and guard to the king, v/ho nearly always ha3 him in his train. Sometimes he carries a fan. Behind the king is the na Avith his basket, and the " month-opener," besides a man called <:>^>^ r7.s7/. I consider this .siirn as being hci'c a variant for ~"~^ g7\ "to cry ahnid," and I ti'anslate
"herald."
Higher came a group of the jiriests called Ichcrhch. We must notice that sometimes they have not their roll of papyrus, and that there arc several of them. It is possible that there were classes of J:]utJicIi, and that they had not all the same rank. Brugsch observes that under the Ptolemies the hlterhch lost his high position of interpreter of the religious laws, and of regulator of the important ceremonies ; and that this name means only the corporation of the " choachytes," of the men who had the charge and management of funerals, -what wc should call the undertakers. There is iiothing of the kind in the temple of Bnbastis, but there may have been a hierarchy among them. If
they had to pass through the Ji " the
school of sacred writers," some of them already called l-Jicrlich may have been only disciples. In these inscriptions the important person, " the master of the ceremonies" as Ave called
\ " JiJicrJich her tcji, the
head of the l-hcrheh. Above the Icherlivh there Avas another shrine Avith Osorkon (pi. xix. -J), but nothing of it remains, for the block 3 is probably in a wrong place (cf. pi. xxx). We only sec two priests Avith panther skins, and three others in the attitude of worship. The text written A'crtically reads : " .Seb gives you your fields." *
In the following scenes (pi. xix. 1 and 2) Osorkon has gone out of his shi-ine; he is
* Bnigsch, Diet. SuppL 1322.
standing; behind him march the emblems of the gods, and below, his attendants, tiie first of AvhoiM is his favourite (jcns Avitli his fan. Three columns of text which Avere in front of him arc completely destroyed. Further on he is also standing, he has given up the emblems of Osiris, and especially his flail, which, below, his attendants carry for him. He holds a mace, as if he were about to strike his enemies. Before him is a Avoman in plain dress, the ncr hcsf. The Avord has several meanings, it may be " the Avell-pleasing," or • " the chief of the singers." I suppose it is this last sense which we have to apply in this case. She is one of the priestesses of the temple. The text in front of her mentions two boats, but it is quite destroyed. There were evidently some sacred boats sculptured on this wall ; holy shrines Avere seen carried on the shoulders of priests, like on the AA-all opposite ; traces of one are reproduced on pi. xxv., Xo. v. To this wall belong also three small fragments collected ou ])1. xxv. On No. iv. are prophets, one brandish- ing a feather, and another a stick ; besides a man with his two hands on his chest, Avho, judging from Avluit remains of the text, AA'as shouting aloud. A still smaller fragment (ii.) contains a priest only carrying his basket ; it is said of him that ho is standing " on the cast side of the seat." Another fragment (i.) was near an angle, probably on the Avail F, and shoAvs four rows of priests ; the upper ones Avorshipping and lying doAvn on the ground, the others with their heads bent doAvn in a supplicating atti- tude.
It is much to be regretted that we have lost so much of this Avail. 'Wc should have found there much information concerning the com- plicated and intricate ritual of a great solemnity. Such representations are rare in the Pharaonic temples. Before the Ptolemies everything concerning' the ceremonies consists chieflv in offerings and commonplace sentences. Wo have only few descriptions of festivals ; for
'i'UE OFl'lUUNGS AND TUB SHRINES OF THE NORTU.
aa
instance, that of Soleb, or the festivals cele- brated iu honour of Khein by Kaineses II. and Ranicscs HI. Even these are given Avith few details, and do not teach us much as to ritual and the different phases of a great solemnity. We must come down to the Ptolemies to have elaborate descriptions of what takes place at the risings of Horus and llathor. In this respect the inscription of Bubastis was unqiuc. I know of no other temple, before the Greek Kings, having such a detailed narrative of what was done at the celebration of a great religious festival. The loss of a great part of it is all the more to be deplored.
On the wall F (pi. xxii.), we sec the offerings of birds and fishes which began on the wall E (pi. xviii.). These otl'erings are represented in a cui'ious way. They consist of six horizontal lines divided into compartments, in each of which a standing man corresponds to six names, two being written above his head, and four under his feet. Beginning from above, we see first the name of a god, Horus, Set, Osiris, Khentma (a form of Horus), Isis, Thoth. Below, a line which I omit for the ])rescnt. Then the vignette of a man standing, holdinsr in his right hand a fish, and iu his left a bird, or supporting it while it ri'sts on his head. Under his feet again is the name of
a god, Nephthys (written here I ), Set,
Thoth, as on the up[)cr line ; underneath, the name of the kind of bird which is considered as the special property of the god just mentioned, a god again, and the name of a fish. Hero we see that each oflcring, whether it be a bird or a fish, is held to bo the property of one definite god. Horus, Thoth, and the other divinities each have their own fishes and their own birds, and these are all brought by Osorkon to his festival. It is a way of indicating that tho gods are not mere witnesses of the festival, but that they contribute to it in giving what belongs to them. These
offerings, judging from the block No. 3, are handed over to the khcrhch of tho temple.
But what does the second line mean ? What are the names inscribed umler the upper gods ? I can give no satisfactory answer. Some of them,
like ^^
!?7
or =0= f?i might mean " honey
this would induce us to think that they repre- sent substances offered to the gods, like honey, oil, frankincense, wine, milk. Other names,
like (]%x, °^ ^i^ W ^^^ plants; as for thoso likj ^^~| J or ffi they might be names of priests. These words probably represent objects of daily occurrence, which had another, a com- mon name. But they cannot be identified, owing to the custom of the Egyptians of giving to objects used for religious purposes an enigmatic name, for which we must have the key. For
instance, '^t' x l— 1 " the great magician," or |S
"the divine palace," are bf th names given to an instrument of iron, nsed for the ceremony of opening the mouth of the deceased. It must be the same here.
The birds are all water birds, cranes, hci'ons, geese, ducks. Most of them have names which have not yet been found. The pelican is easily
recocrnizable among thorn, it is called ^^^^^A hcnt. As for the '^ which Brugsch ^ trans- lates " ostrich," here it is clearly a kind of goose with a long neck. Tho fishes also have most of them names which occur for the first time. It is curious that among the offerings of living beintrs there are no domestic animals. These are not offerings coming from tho land of Osorkon, from his farms, or his agricultural labourers ; they are the product of his amuse- ments, of his hunting and fishing in the marshes of the country. "\Vc often sec in the tombs of the ^Middle Empire that the favourite sport of the king or of tho grandees was to fish in tho marshes or to chase the waterfowl,
• Diet. 6..i p,
84
THE FESTIVAL-HALL IN THE GRKAT TEMPLC OP BUJiASTIS.
■\\iiicli wore killed with a kind of booaierang. Probably Osorkon, like some ol' his predecessors, liked that sport ; and this representation is pcrliaps also a way ol" expressing that all conditions of men living in the neighbourhood partook of the festival. We have seen the peasants, those who " go about in the fields " ; here we have the chasseurs and the fishermen, who appear also in the teinjile.
We have now to consider the last scenes of the festival, which are on the Avail F, on the western side of the doorwa}'. As we saw before on the southern wall, some of the scenes which begin on the long wall, turn the angle and are continued oil the wt'stern side. It is the case, for instance, with the representation which begins on pi. xx. and ends on pi. xxiv., and where we sec Osorkon sitting in his shrine, with several kinds of priests behind him. These priests appear again before him (pi. xxiv.). We have again the ua carrying his basket, before him two men called xcn, " the brother," are lying down. Another who is standing is pouring something out of a jar. Further, two men are sitting with a kind of plate or board on their hands. One of them is called ha or seJchem, the other is the " mouth-opener." It is said that the}- are sitting, and that " the tcji rctu (the shrine) is on the north." Under- neath the same men are standing; they hold each other by the hand, and somebod}', perhaps the sem who is looking at them, savs : " Turn round towards the north." W^e often see in funeral scenes that a priest was to go round a statue a certain mnnber of times, generally four. Here there is no statue or monument of any kind, and probably the priests perform a kind of religious dance before the king. Evidently dances were an important part of the Ai^orship of the Egyptians, as is usual with many African nations.
Higher still we see Osorkon standing in what is called "the house of the north" (pi. xxiii.). Before hira are priests and emblems which have
occurred already many times. Osorkon seems to be marching towards the shrine, which lie reaches in the register above this. Bast is not in the .shrine, she is outside, and the priest sem acts as door-opener. Before him men running shout : " Ori the ground, on the ground ! " probably to the men bearing maces who come towards them. Underneath are two " royal daughters " saying : " Wait, Klierheb," perhaps while a .scene of offering ac=S= (No. G) takes place. On the upper row we see six men walking towards six poles with a broad base, arranged in a line (No. 5). These six poles have a mystical sense which we do not understand. Among the funeral offerings we often find a line of lour which is presented to the deceased ;
it is called "^(j^ nefcr q//, " the holy four," « or simply (] '^'"^ liil aft, "four," or even '^^-^ Ikkl
"water." Onceon a coffinof the eleventh dynasty we find the six poles," and they are called there
I n[] 1 iictcr ms, " the holy six." We find also
on a coffin of the same epoch " the holy three " and the " holy four." It is quite impossible at present to assign a meaning to this extra- ordinary offering, which in this case is not
called the holy six, but |QW " tlie holy circle
of Bast" a'|'^^=^ "brought and laid on the
ground." What has Bast to do with the number six r and how does this number constitute her circle, or her orbit ? has it any reference to astronomy? — are questions to which we can give no answer.
In the two last scenes (pi. xxi.) Osorkon is sitting in shrines, raised on platforms ; he has always the emblems of Osiris, he is the god to whom worship is offered. Anion, to whom the festival seemed at first to be dedicated, does not now appear ; the apotheosis of the sovereign is complete. I do not think that Osorkon
^ Lcps., Aclt. Texte, pi. 3G ; Scliiaparclli, Libro dci fun. Testo liicr., pi. 21. ' Leps., I. c. pi. G, 7.
THE OFFERINGS AND THE SllKIXES OF THE NORTH.
remains in tlio left shrino; the priests seem to go away from it, and the text may bo trans- lated " to depart from tlie tcp rut," from tlic shrine where lie is sitting. The .vem who has gone down the stair,'^, the prophets with the holy emblems, the klierheb, all seem to be marching towards the next shriuc, where Osorkon will sit again. Tt is called the "house of putting the fans in their place." The fan-bearers go up the stairs towards the shrine, where possibly they leave them. The fans were a tribute of the negroes,® and it may be that the fan-bearers of Osorkon were also Ethiopians. The fans always accompany the rising of a god, or of a king. We see them
" Leps., Denkm. iii., 117.
with the boats containing the holy emblems, when they are carried out on a festival day," or with the king when he is sitting on his litter in the sight of his conquered enemies,^ or when he is sup])oscd to rise out of his shrine in the temple. It is rather an exception that Osorkon should ajipear carried on his litter without, being followed by fan-bearers. The reason of it may bo want of space, which we saw before compelled the engravers to simplify several of the scenes of the festival. As it is, the putting away of the fans, the storing them in a shrine, seems to indicate that the rising is over, and that the festival is at an end.
' LI. ISO, 189, 235. ' Id. 100, 121, 130.
CONTENTS OF PLATES.
FronliKjiicrr.
I.— Tir.
IV.— TX.
X.— XITT.
XIV.— XVIT.
XVIII.— XX.
XXI.— XXIV.
XXV. & XXVII.
XXVI.
XXVIII.— XXXI.
XXXII.— XXXV.
XXXVI.
XXXVII.
XXXVIII.
Restoration of the Entrance to tlie Festival-IIall. Inscriptions of Wall A : the -First Ascent to the Pavilion.
B : the Rising of the God, and the Assembly of Divinities.
C. id.
D : the Second Ascent to the Pavilion.
E : the Offerings and Shrines of the North,
F. id.
Various Fragments. Basement of the Side Walls.
The Inscriptions joined together, showing the position of each Block on its
respective Wall. Restoration of the Walls of the Entrance.
The Festival-Hall when first unearthed. Phot. Rev. W. MacGrcgor. Block of the Wall D (pi. xv. 4). Phot. Count d'Hulst.
Block of the Wall C (pi. xii. 7) ; above, Head of a Woman of the time of Amenophis III. (Bubastis, p. 33, pi. xxxv. a) ; and Fragment of a Statuette of the XXVIth Dynasty (Bubastis, p. 55, pi. xliii. n). Phot. Rev. W. MacGregor.
INDEX.
Abode
Abydos
Aklimim
Alexandria
Araenophis III., king
Amkhent, priest
Anion J god .,
Amonra sonter
Amsi, see Khem.
Anhur, t;o(l
Anubis
Ajjepi, kin(^
Apis
Apuat, god
of tlio South of the Nortli
Aristotle
Armer, princess
Ash, herald
Asher
Aslooghi
Asps
Atef, headdress
Atliribis
Atur, religious division.
2,4,7,8,10, 11,
PACK
15—18,23,28
4, 19, 20, 30
20
20
•2, 4,6,7,11,17,25 ... ;i, 13, 14, 29, 30 ;j, 15, 17—20, 29, 34 IS
11, li,!'!,
'iO,
11, 12. 14, 18,22, 11, 12, 14, 15, 21,
11,
.. 15,
13, 18,
. IG,
20 20
o
22 23 2t 12 31 17 32 19 30 19 20 20 19
Bandages, he who is ii\ his — god
Bast, goddess 1, C— 0, IG, 19, 23, 20,
BcUi, priest
Behbeit cl llagar
Behncsa
Bciiha
Heittet, god
Bes, god
Boomerang
Brother, divine — priest ,
23,
Brugsch, Prof...
7 0 1-^ IG •■'0 "•'
15, 20 30, 34 24 20 20 20 20 28 34 29, 34 24, 30
Bubaslis 1, 2, 4—10, 12, 15, 17, IS, 21, 22, 29, 30
Bull 21, 22, 27
Buto 20
Canopus, inscription of
Chamberlain
Choachyles
Chronicles
Clepsydra
Comte
Deuderah
Dios, month
Dongola
Dosch, ceremony
Dwarfs
Kating, hull of
I'-iililitic
Edfoo
Elephantine
Engraver
Epiplii, month
Esarhaddon
Esnch
Ethiopia
Ethiopians
Eudoxus
Fun
Fan-bcnrcrs
Fayoom
Fountain
Four, the holy — emblem Friend, tee Seiner.
Genesis
Gens, priest
4 0 "1 11
32
25
C, 8, 9, 23, 24, 2G 11
19
21
4
13
24, 30, 31
17
20
20
24, 28
23
G
25
19
... 24,27,31
25, 31, 35
32, 35
29, 35
... 20
... 24
... 34
8
.14, 15 31, 32
38
INDEX.
Great Bear
Hamnmat
Ilaphap
Hapis, see Apis.
Harmakhis, god
Harris Pa;)yrus
Hathor
Heh, city
Heh, emblem
Heb-Sed, see Sed-fcstival.
Helces, god
Heliopolis
Hermopolis
Hcrmopoli.s parva
Herodotus
//eru 7ie/i'H, niagiciaius
Ilerushau, nomads
Iletep, priest
Homer
Honey
Jlorhiken, god
Hannerti, goil
IlorsJiesu, followers of Hovus
Hor Thelipn, God
Horu3
Ilyksos
PAGE
00
C note
20
13, 19
5
19, 33
20
21 22
21
7, 14,21-23
21 22
21
7,0,20
10
... ••• 27
...■ 23
31
33
20
20
14 29
20
12—15, 20, 21, 23, 25, 2C, 29, 30, 33
o
Inspectors of the Palace
Introduction of the King, ceremony Isis
Jackal
Joseph
Judges
Ka, double
Karnak
Karoama, queen
princess
Kenhtu sliau, nomads of the South
Khem, god
Khen, basket
Klien, spirits of
KherJma, god
Khepra, god
Kherheh, priest ... 10, 12, 11, 15, 22—21
Kherp nesti, piicsl
Khnum, god
Khoiak, month
Khonsu
13, 19, 20, 25, 33
21
8, 10
30
13,15,25
31
9, 12, 13, 17, 18, 2G
17
2G, 27
11, 20, 23, 33
31
10, 17, 23 note
33
13
30,32, 33—35
22
... 17, 19
4, C, 9, 12
2, 12, 14, 20
Khonsu Neferhotep
Khucnaten
Karneh
Lepsius
Letopolis
Lyeopolis, see Sioot.
Magicians
Magician, the groat
Mahes, god
Jlahler, Prof
Manetho
Marea
j\Iarshal
Jlaspero, Prof
Med Medamut
Jledinet Haboo
]\regiddo
Memphis
Mena, collar
Menltit, goddess
Menthu Ra, god
Menthu oi Thchea
Merhi, god
MuT pnruer, official
Mesopotamia
Metelis
Middle Empire
^Inevis, bull
Moon
Morioncs, dwarfs
Mother, divine — of Sioot, priestess
Mouth-opener, priest
Musicians
Mut, goddess
Neferium, god ,
Negroes
Nelcheh, goddess
Neith
Nekhtliorheb, king
Nephthj's
Neter, sanctuary
Ncier, priest
Nubia
nome of
Nubians
Niditi
Nun, god
Nut, goddess
PAOE
19
7 20
|
. 10, 23 |
|
|
. ... 33 |
|
|
. ... 7 |
|
|
. ... 7 |
|
|
2 |
|
|
. ... 20 |
|
|
. ... 11 |
|
|
. ...11, 13 |
|
|
. ... 19 |
|
|
2 |
|
|
. ... 8 |
|
|
5, 0, |
20, 22, 23 |
|
. ... 20 |
|
|
. ... 19 |
|
|
. ... 19 |
|
|
. ... 19 |
|
|
. ... 20 |
|
|
. ... 14 |
|
|
. ... 27 |
|
|
.. 20, 23 |
|
|
. ... 33 |
|
|
00 |
|
|
22 |
|
|
. ... 31 |
|
|
.12, |
14, 15,24 |
|
31, 32, 34 |
|
|
.14, |
IS, 21, 26 |
|
19 |
|
|
23 |
|
|
24, 25, 35 |
|
|
.. 9, 15, 2G |
|
|
, |
20 |
|
C, 10 |
|
|
13, 25, 33 |
|
|
10 |
|
|
. 10 |
14, 22, 29 |
|
.. 4,12 |
|
|
31 |
|
|
24—20, 27 |
|
|
20 |
|
|
22 |
|
|
25 |
INDEX.
39
Obelisk
Observatory
Old Eiiipiiu
Ombos
On, city
On, emhlom
OyovpK, yinl
Osiris
Osorkon I
Osorkoii II
Oxyryuchos
P.'ao
Puklions, iiiontli ...
Pan
Panopolis
Pavilion 5,
Payni, month
Pe, spirits of
Peasants
Pelican
Pepi, kir.g
Pcnter, sanctuary ... Petric, Flindcr-s
Philao
4>iAoi
PhcDni.x, period
Phthah
Phthali Toneii, see Ton(
Piankhi, king
Prince
Prophet
Pselcis
Ptoleiuios, kings ... Pygmies
Ra
llaraescs II
Riimoscs III
Ked Sea
llckliiu
Ketcnnu
Kifch
Kibiug of a god
of a king
Kougi;, E. do
Saadeyah dervishes
Sacred writers, school of Safekh ahui, goddess Sa ket, priest
0 0
1, 20, 25
20
19 21, 22 21 22
20
10—12, 1.5, IS, 10, 20, 25, 30, 33
2,7,8,18
. 2—9, l;5— 18, 21—27, 29—35 20
11
0
20
11,20,23
, S), 10, 13—15, 17, 2.->, 2G, 29, 32
9
15— 17, 23 note
27, 3i
33
l.G, 7
10, 11
13
19,20
11
5, 20, 23, 29
31
11
. ... il, 12, 11, IG, 29, 32,35
20
7, 11, 32, 33
31
•}, 9, 22, 25—28
1 9 7 "^3
2, 5— S, 13, IG, 29, 33
21,27
4
4
20
S, IC— IS, 33
10, IS
11.22
18
10, 2G, 32
2G
23
•1, 5, G note, 7 — 10, G, 9
12-
Sais
Sanianood Siisli, police ... SchweinfurLh, Dr
Seb, god
Sebek, god Sebenuytos Sc<2-festival &(f-period
Sekhem toui, god
Sckliet, goddes.s
Selk, goddes.s
Scvi, priest 17,
5e7»er, priest
Sendjerli
Sep, throne
Septuagint
Set, god 7, 15,
Setil
Shashotep
Shayaleen
Slieh, see Cle]).sydra.
Shotcb
Shu, god
Silver gilt
Sinailic peninsula
Singer
Singere, chief of the
Sioot, Lycopopolis
Sistrum
Si.x, the holy — enibiein
Solob 2—7, 11, 12
Solstice ..,
Solstice, winter
South wind
Stanley, II. M
Strabo
SutenscHiu, officials
Syria
Syrians
PACE
20
20
30
31
13, :0, 25, 32
IS, 20
20
-19, 21, 22, I'O
22, 26, 28, 29 11
9, 19 20
23, 24, 34, ;;5 13, 14, 23, 29
25
4
... 10 note 20, 21,25,33 ... 2, 12, 19 ... 10, 20 11
, 11, 1 -,
|
25 |
|
|
27 07 |
|
|
30 |
|
|
32 |
|
|
... 11, |
12 |
|
2G |
|
|
34 |
|
|
5, IG, 25, |
33 |
|
... 11, |
00 |
|
|
12 |
|
... 20, |
26 |
|
|
31 |
|
|
22 |
|
... 29, |
30 |
|
|
25 |
Tadpole
T.ihraka
Tashakhcper, princess
2'(/hu^, goddess
Tell el Yahooilich
Tcp relu, shrine
Thebes
Thclicrinu, nation
Thcs, priest
Thirty years, period of — see &(/-period.
9
25
17
25
7
... 29, 30, 34,35 ... 2,4,7,8,19
2G
10
40
INDEX.
Thotli, god
nioiitli
Three, the holy— emblom
Tonen, god
TpLaKOvra(Tr]pi<;
Troglodytes
Tuin, god
Ua, pricft
Unua .t
PAGE
P, 14, 21—23, 2G, 33
12
31
5, 13, 28—30
G
21, 2G, 27, 31 ') 13 1.") 2.j "G
Jj 1l>, 1.), ^'Ij -U
31, 32, 34 24, 28, 81
Uer, priest
Ucrhekt, goddess ...
Uoi'i, goddess
TJraeu?, see Asp. Uscrtcsen III., king Ushebti, statuettes ...
W.idy Haifa
Zerah
|
r |
\GE |
|
|
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I'l.. NNXVI.
I'l.. XNWll
I'l. WW III.
EGYPT EXPLORATION FUN-D
aKr ; PUBLICATIONS. . '
; ,^
^j^-
■■--''-I
I. T/ic Storc-City of l ithoui and the Route of the iJxo'^"'
. 3y Edouakd Naville. With Thirteen Plates and Two .vla;->s. 'I'hird Edition. 1888, 25.?.
II. Tanis. Part I. By VV. M. Flixdicks Pktkie. Wuh Sixteen Plates and Plans. Second Edition. 1SS8. 25.?.
\\\: Naukratis. Part I. By \V. M. Flinders Petrie. With Chapters hy Cecil Smith, Ernest A. Gakdnek, and Pakclav V. Head. With lorty-four Plates and Seven Plans. Second Edition. 1 838. 25^. . I ,
IV. Goshen, -jjuI the Shrine of Saft-el-Hennch. By Edou.ard I.' wiLLE. With r.lsven Plates and Plans. Second Edition. 1888. 25..,
'*V; .>y'(a;;,7>. l\irt 11., Ahbesheh (ylni) and Defeiinch
• {'Jahpaiil-, By W. M. i'LiNiiKKS Petrie. With Chapters by
A. S. MuKRAY' and 1. Ll. GRiiriTH. With Fifty-one Plates at-d
•.-;:■'"•'■ Plans. 1888. 25^. / . - V' ,. ''■■-.•' ^V\ '".,■.' '■,
/^\. Nan/cratis. Part II. By ErnhsT A. Gardner, with an Appendix bv F. Ix. (U.ifitth. With Twenty-four Plates and Plans.
:v; .:;,iS8j. 2Si. ., ■ •.■;, . . ... ■;.•;,•;;.- :
VII. The City of Onids, and the I'>Io7iud of the Jeru, the Antu/uities of Tell cl Ya/uiJiye/i. V>y Edouakd Navili.e and F. Ll. GrifI'Ith. Witii Twenty-six Plates and Plans. 1890. 25.1. . • ' *.
VIII. Bubasiis. By EdOIJARD NavillK. with Fiftyifour Plates , -^ .; and Plans. 25^-. . V ^ , :
• IX. Tloo Hieroglyphic Papyri from Tanis. Translated by ■:;.'.'', F. Ll. Gkh'itth and W. AL Flinder.s Petrie. Wuh Remarks by '!■.';'■'■•,', Professor Hkinrich Brucscii. With Filteen Hates. 1889. 55-.
fK. [The Festival Hall of Osorkon II. in the Great Temple of
'i'; /Ji'l'astis. By EooaARD Navii.i.e. With Thirty-nine Plates. 1S91. 25J.
SPECIAL EXTRA REPORT. ■ , ,' \ '■"■"'■ -^i'M
[■■ J. he Season's Work at Ahnas and Beni- Hasan. By Ed. *'%'; Naville,, Percy. E. Newberry, and G. Willoughijy Fr.-^sek. ' is.dd.
•:^^?p^■'^' -■'''.'■'•-■■ IN PREPARATION.
The First Memoir of the Archcpological Survey of Egypt :
. The J'.L V:'Hf/i and Twii/rh Dynasty Tombs at Beni-ILisan and El Bcrs/i-e/i . •B.' Percy E. Ne\vherry. With Three Coloured Plates by M. W. Blackden ; i'lans, Appendix, and Two Phototypes by G. Willoughby Fraser ; and One Coloured Plate and Twenty-five Photolithographic Plates by-G. Hooper, Howard Carter, and the Author.' ^ ■(
r-.
' 'I
iM;:-:-^
■' - '"' jljoii. ffiiu-^vcsiarul for 2lnicrirn. ' ' ' 1-' ' " \ Hon.'gEOKGB W. CUETIS, L.M.D., LL.D. -"■•..; •• ,;,^, 1 ■ (!?iff-33rfsit)tnt ants S'on. JErcasurci foi jTiincncn. > • ■' Rev' W.:C. WL\SLO\V, Ph.D., D.C.L., LL.D.,' ^c, Boston, ']Ma,s.s!
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