Side by side with the two last lines, six persons are cowering: The name of the last person has been written below him, the space above being already filled by the other texts. The beginning of the third name has been destroyed on purpose, but enough is left to recognise with certainty the word This erasure of the name of the god Amon shows that the monument belongs to the time before the reformation of Chu-en-åten. the determinative instead of behind On the other hand in line 4 proves, that at that time the town of Aten was already spoken of, and that the thought of this place induced the scribe to err. We may thus date this stela of a man of Abydos with great certainty in the years 4-6 of Amenophis IV. 2. Slab of calcareous stone in the Museum at Berlin, No. 2070 (Lepsius, 199; new catalogue, p. 102) with a representation running from right to left. A standing man brings in the right hand ß; ; in A similar mistake is found in Papyrus Louvre 3283 (ed. Wiedemann, Hierat. Texte). In this text, written for a woman of Thebes, the divinity is called, pl. I, 1. 6, @ ୪ , "who examines the words of the men with the level” (cf. Renouf, Religion der alten Aegypter, p. 195). The writer has given to the word ret-u etc.; for the reading, cf. Naville, Aeg. Z., 1882, p. 188, sqq.) the determinative the left five rectangular, flat parcels lying one on the other; the scene is accompanied by this inscription, in vertical lines: Behind, a man brings two ties; inscription in vertical lines: The text itself contains some formulæ of the Libro dei funerali, which was discovered and excellenty treated by Schiaparelli. The bringing of the vases abut is found in the text of this publication, I, p. 144 sqq. (cf. II, 362, under the word), and the bringing of the feather, I, p. 143 (cf. II, 275) and the bringing of the ties occurs II, p. 15 sqq., in a much more developed form. For the general sense of the formula, we may refer to the book of Schiaparelli ; here we will speak only about a curious variant found in the first The feather brought by the man is that of an ostrich. text. text of Schiaparelli calls it ẞe [mm] Be[mm]] The www and here nena, nenu are forms of the word nnu, nnău, etc., is in the original more similar to that of an ostrich than in the hieroglyphic type used here. Cf. for the writing of the text, Rec. de trav. rel., etc., XV, p. 37, from the time of Chu-en-aten. § The writing, in Dümichen, Rec., IV, pl. 14, 1. 84, for the feather, which was accepted by Goodwin, Aeg. Z., 1874, p. 37, is faulty; the right form is given in the publication of the same text by Mariette, Dend., IV, 37, 1. 84 (cf. Loret, Rec. de trav. rel., etc., IV, p. 30). B which is new in this sense; its determinatives are two well-drawn images of a standing ostrich with its long legs and short wings 怨 is therefore the picture of a sitting ostrich, not, as is usually believed (e.g., Rougé, Chr. ég., I, 60) of a newly born bird,—and the leg of the animal. The word itself explains the origin of the reading ma for . Ma-t is the old name of the bird, which was supplanted afterwards by nnu, but remained in the syllabic sign . This is another example of the fact, that the syllabic reading of a sign gives us sometimes an old designation of the represented thing, a designation which may often be older than the word used for the same object by the current language. The owner of the slab is called the first time Meriti-Neith; in the other places, Meriti, with a circle at the end which will represent the sun. On three other fragments out of his tomb, found in the south of the great pyramid of Saqqarah (published by Mariette, Mastabas, p. 449), he appears also as Meriti without Neith, but with the sign O. In reality, the name will have been Meriti-Neith, but as the cult of Neith was proscribed by the Åten-religion, her name had here to disappear, and was changed to the name of the sun-god. That this was really the case, is shown by the slab itself, on which we may yet observe, that at the two places, where Meriti-Ra is found, the has been written over an erased . The monument belongs, therefore, to the moment in which the Aten-cult became conqueror also at Memphis. f etc. The same 3. In these Proceedings, VII, p. 200, sqq., I published an Ušebti of the time of Chu-en-åten, which showed instead of Chapter VI of the Todtenbuch the formula formula in a somewhat more developed form is found on a heart scarab of greenish stone in the Museum at Turin, No. 5993, which belonged to a functionary of the A man of the name Apii is known in the time of Chu-en-åten from his tomb at Tell-elAmarna, whose texts were published by Bouriant, Mém. de la Miss. du Caire, I, p. 11, sqq., and Piehl, Inscr., I, pl. 191-2), but as he bears other titles than our Åpii,* he is not to be identified with him. *This fact is possible to ascertain, if also the exact title of the owner of the scarab cannot be made out from the publication of its inscription in the Catalogue of the Museum, II, p. 209. [1895. Under any circumstances the name is not the more interesting part of the monument at Turin, it is the fact, that it shows, that in the time when the Åten-cult flourished, the custom of giving to the dead a heart-scarab was kept up as well as the custom of the Ušebtis, but that in the two cases the ordinary formula referring to the Osirisreligion were changed in favour of the worship of Åten. 4. Nearly at the same period, but, as the mention of the god Thoth shows, not during the ascendancy of the Aten-cult, a curious monument found in Italy (now at Florence, Cat. Schiaparelli, p. 314, No. 1588; Photogr., Petrie, No. 165), was worked out. It is a relief calling to mind from the manner of its carvings the plans found in the tombs of Tell-el-Amarna. It shows an Egyptian court-yard, at the left of which is the poultry-yard, at the right, above, four magazines, of which three are full of wine-pots, below some rooms, the contents of which have disappeared. Between these two rows of magazines a door leads into an emplacement, probably a court, in which a small table with different objects on it stands, as well as a scale with its weights in the form of animals. Backwards three naos are to be seen; above the one in the middle a stela is drawn, which, following the rules of Egyptian perspective means that the stela was placed in the naos. Above the naos on the right and the one on the left is the picture of a coffin, similar to the coffins of queen Aḥmes-nefer-återi and queen Ah-ḥetep found at Dêr-el-bahari. We know from the Greek authors, that in Egypt the custom existed of preserving in one room of the house mummy-formed coffins containing the corpses of dead relatives. The excavations of Petrie at Hawara speak to the correctness of these notices for the later time, but documents of older periods relating to this custom were wanting till now. I believe this bas-relief fills this gasp, the naos with the mummies reproduce each a οἴκημα θηκαῖον, 25 Herodotus, II, 86, calls these rooms; the naos in the middle would contain a stela with an inscription in memory of the deceased persons. 5. We are accustomed to take Tii as the mother of Amenophis IV, but this is not at all certain. The text generally refered to in this connexion is Leps. D., III, 100c, where is written 7 and in the same way we shall have to write Leps., Cf. Wiedemann, Herodots Zweites Buch, p. 360 sq. Lepsius (Abh. der Berl. Akad. 1851, p. 199) has shown, that at the time of Chu-en-åten the word mut, "mother," was written not with graphy between it and the name of the Theban divinity Mut. These texts call, therefore, Tii the mother of the queen, she must have been, in consequence, the mother-in-law of Amenophis IV. If she 17575 is called in another place (Leps. D., III, 101) ↓ this would show only that the king gave her the title Royal Mother, because a part of his rights to the throne was founded on his relationship with her. Another daughter of Tii was, then, the sister of Chu-en-åten's wife Net'em-t-Mut, which appears Leps. D., III, 109, and is in all likelihood identical with the wife, whom Hor-emheb married in order to legitimize his position as Pharaoh. The reasons of the high position of Tii, to whom even her husband Amenophis III paid tribute in quoting her so many times on his monuments, will only be understood, when we know something certain about her parents Tuȧa and Iuȧa.* The effort has been made to identify Tii with Kirkipa, the daughter of the prince Satȧrna of Neharina; but, as the scarab† relating the arrival of Kirkipa in Egypt, is dated from the time of Amenophis III and Tii, the daughter of Tuȧa and Iuȧa, this idea must be thoroughly abandoned. * In the inscription found by Petrie at Gurob (Petrie, Illahun, pl. 24), by which the great royal wife Tii consecrates an altar to sen cannot be translated "brother," as the two have different parents; also the idea, that sen is here the masculine of sen-t, "consort," is not plausible, as Tii is named just before It will have to be taken not in the sense of designation of relationship, but only as meaning "beloved," the word being so used in the love-songs of Pap. Harris, 500. In the same sense, it may be translated, Leps., Ausw., pl. 11, where Thutmosis III is called the of Rāmāka, the king being probably, not brother, but nephew to this queen. |