The Coffin Texts

- The Coffin Texts appeared in the Middle Kingdom on the walls of the coffins.

- They were considered continuation to the Pyramid Texts for they were early appeared in the Pyramid of King Ibi from the 8th dynasty.

- The Coffin Texts were mainly inscribed inside the coffins of the officials as being found in the cemeteries of Asyut, Beni Hassan, Deir el-Bersha, El-Lisht, Meir and Ashmonen.

- The coffin texts were also found in the New Kingdom in the burial chamber of Minnakhte (TT 87) and in tombs from dynasties 25 and 26 when spells 151, 607 and 625 were used.

- The Coffin Texts were inscribed vertically in cursive hieroglyphic or early hieratic.

- The coffin Texts comprised 1185 spells.

- There are rare vignettes which were depicted with the coffin texts like the plan of the Two Ways of Rosetau and the Field of Offerings.

- In the Pyramid Texts the spells were only privilege to the deceased king who was identified with Osiris but in the Coffin Texts the officials were also permitted to enjoy resurrection in the realms of the afterlife and were identified with Osiris.

- The Coffin Texts included the same purposes mentioned in the Pyramid Texts represented in:

Providing the deceased with protection.
Providing the deceased with food and drink.
To help the deceased reaching the field of reeds and offerings.
There was a mention to the creation of the world.

In additions there are other subjects represented in:

In the Book of Two Ways the deceased used to pass through gates protected by guardians in the road of Rosetau before reaching the Field of Reeds. The deceased to used to emphasize his knowledge with the names of the guardians to let him pass. There is also a mention to the so called Lake of Flames situated between the two ways.
The main enemy of the sun god Apophis the gigantic serpent was mentioned for the early time. He used to attack the sun god but in vain.
km...........................................

E -l Fayoum and its Monuments

El-Fayoum lies 100 km (62 miles) southwest of Cairo. El-Fayoum, which is considered Egypt's largest oasis, is a depression basin of land that is extremely fertile.

The chief city is Medinet El-Fayoum which is surrounded by many rustic villages.

El-Fayoum has a lake to its northwest edge, Qarun, a saline lake that lies few kilometers/miles far from Medinet El-Fayoum. Hence came the city's name "Fayoum" which was changed by Arabs from the original Coptic name "Efium" which means the sea.

El-Fayoum is a very rich agricultural land and is linked to the Nile River by a canal called Bahr Yusef. Thus the area is famous for its vegetables, fruits and wildlife.  

Monuments 

Waterwheels : 

This was first introduced to El-Fayoum by the Ptolemies who carried out agronomic projects in the area. Today, hundreds of waterwheels are functioning in El-Fayoum.

The seven waterwheels of the city center are on display as an evidence of El-Fayoum's vital role throughout Egypt's history. They are now standing as a symbol of El-Fayoum. 

Hawara pyramid :

The pyramid lies 10 km (6 miles) southeast of Medinet El-Fayoum off the road to Bani Suef. The 58-meters mud-brick pyramid is dilapidated. It lost its limestone casing by time. Originally it had the slope of about 50 degrees.The pyramid was once part of a great mortuary complex built by 12th dynasty King Amenemhat III. The complex included the great funerary temple to the south also known as "the labyrinth 

The temple was once described as the greatest monument in Egypt as narrated by ancient historians like Herodotus and Strabo. When Greek historian Herodotus visited the temple in 5th century BC, he said it had 3000 rooms. 

He went further on saying that the temple is surpassing the astonishing pyramids in its grandiosity. The structure started to diminish in Roman era and was used as quarry. When the site was excavated in the 19th century there were nothing left but rubbles. 

To the north of the pyramid is a Greco-Roman necropolis where the famous Fayoum portraits were discovered. Those shed light on the classical art history. 

The Hanging Mosque : 

The mosque was built in the 14th century atop of five archways that once housed workshops. Please wear decent clothes on visiting mosques in El-Fayoum. 

Qaitbay Mosque : 

Qaitbay is a late 15th century Mamluk Sultan of Egypt who was renown for his construction devoutness. Qaitbay left a lot of relics in Cairo and a famous fort at Alexandria. This mosque is said to be built by his wife.

He built this mosque as he was frequently visiting the area. The dome is raised over ancient columns that came from the Pharaonic center of Kiman Faris.

The mosque has a well that had its water supplied directly by Bahr Yusef canal for the purpose of ablution. It also features a beautiful minbar adorned with carved wood and inlaid ivory imported from Somalia 

Monasteries of Fayoum : 

Deir El-Azab:

This is a modern monastery that is frequently visited by Copts. It lies few kilometers on the road to Bani Suef.

The monastery has a famous shrine for Anba Abram, a bishop of Fayoum and Giza who died in the early last century and was canonized by the Coptic Church of Egypt. If you had a chance to visit the monastery you'll hear an incredible stories about his miracles.

Deir El-Malak Ghobrial (Monastery of Archangel Gabriel):

The monastery was probably built in the 7th or 8th century. The chapel, dedicated to Archangel Gabriel, was built only a century ago.

The monastery is ahead on the road to Bani Suef, albeit hard to reach. 

Ein El -Sillin :  

It is one of the best springs of El-Fayoum. The water is sweet and is flooding in a lush area.

The spring is a good place for relaxation, remarked with its waterways, greenery and bridges.

Karanis ( Kom Oshim ) : 

It is an ancient city (See Image 3) first built by the Ptolemies in the 3rd century BC. It is close to the Cairo-Fayoum road, only 70 km (44 miles) far from Cairo. The city has a stone temple in the south dedicated to crocodile-gods Pnepheros and Petesouchos and another one in the north dedicated to crocodile-god Sobek (See Image 2), in addition to two Roman baths 

The city is so interesting and a must-visit. The remains of the city shed some light over the normal life of Egyptians at the heyday of the city, with broken walls, alleys and streets give you an indication of the city's glorious past. 

Karanis museum: The museum  is small and is attached to the city. It displays artifacts collected from the city including wonderful glassware, potteries, jewelries and ornaments. The museum has antiques belong to Fayoum's different subsequent eras and it is really worth the visit.

Qasr El - Saghah and Dimai :

The two historic sites are to the north of Lake Qarun. The sites are best accessible by a 4WD vehicle and the first of them are about 30 km (19 miles) from Karanis.

The first temple Qasr El-Saghah dates to the Middle Kingdom of the Pharaonic era and is built of sandstone. The remarkable thing about it is that it contains 7 shrines. Little information is known about the circumstance of its construction. The site provides good scenery of the lake and the stretched desert.

Dimai temple lies to the south of Qasr El-Saghah. It is dedicated to God Soknopaios, a variation of God Sobek. It is established on an elevated land that was once an island in the lake but merged to the land after the water ebbed.

The ruined-city adjacent to the temple was once a port and a caravanserai. You can also approach Dimai site by a boat from the southern shore of the lake. You can do that by asking fishermen for the possibility and many would be ready to convey you across the lake to the site. 

Qasr Qarun : 

Qasr Qarun is 45 km (28 miles) to the northwest of Medinet El-Fayoum. The city site is dominated by a well-preserved temple built in the Ptolemaic era in the 3rd century.

The site was fortified during the Roman era by Emperor Diocletian to protect it against the attacks of Bedouins. Much of the site is now buried by sand. 

Madinet Madi :

 

The temple is about 30 km (19 miles) southwest of Medinet El-Fayoum. It was built by Amenemhat III and is dedicated to several gods. Reliefs show Amenemhat III with his son Amenemhat IV presenting offerings to the serpent goddess of harvest, Reneutet and God Sobek. 

Ptolemies put several additions to the temple, particularly the sphinxes and lions that line the processional way.

Lahun Pyramid :

The pyramid is almost on the halfway between Bani Suef and the Fayoum.

This one is part of a funerary complex built by Senwosret II in the Middle Kingdom.  

The pyramid is built of mud-brick and was once encased by limestone like many other pyramids. It had the sloping angle of 43 degrees and an original height of 48 meters (157 ft).

The entrance of the pyramid was discovered by Petrie in 1890 after hard search. The reason was that, unlike other pyramids where the entrance is usually at one side of the pyramid, this one had its entrance through a vertical shaft some distance from the pyramid in the south .

A small pyramid of the queen lies to the north of Senwosret's pyramid (See Image 2). Beside it there are 8 rock tombs of the royal family (See Image 3). Remains of the mortuary temple can still be seen to the east side .

The site has also an old city, Kahun, built for the pyramid builders about one kilometer (0.6 miles) away and the mastaba-tomb of the pyramid chief engineer.

Obelisk of Senwosret : 

The 13-meters high red-granite obelisk is cut by Senwosret I of 12th dynasty. Originally, it was erected in a village called Abgig few kilometers/miles far from the Fayoum City.

Later, it was restored and re-erected at Medinet El-Fayoum's northern entrance. 

Biahmu : 

The site is 7 km (4 miles) north of Medinet El-Fayoum. It has the remains of two large stone pedestals that once bore the colossi of Amenemhat III.

HE BEAUTIFUL AND HISTORIC CITY OF LUXOR – MOST PRECIOUS JEWEL IN THE ANCIENT EGYPTIAN CROWN

HE BEAUTIFUL AND HISTORIC CITY OF LUXOR – MOST PRECIOUS JEWEL IN THE ANCIENT EGYPTIAN CROWN

A BRIEF HISTORY

Today Luxor is a city with a population of around half a million people and it attracts thousands of international visitors every year who come to marvel at the ancient wonders the "world's greatest open air museum" has to offer on both its East and West Bank.

But before we embark upon a tour of the 'modern day' Luxor, let's just spend a few moments to transport ourselves back through the 'mists of time' to when the city was at its most important as the very centre of the ancient Egyptian civilization.

If you imagine this great nation of Egypt as a 'human body' then the ancient city of THEBES, as Luxor was known at that time, was the 'strongly beating heart' at the centre of country, keeping the 'circulation of life' coursing through the 'veins of the land' from 'the head' in the North (Alexandria and Cairo) to 'the feet' in the South (Aswan).
The city of Thebes was the great capital of Egypt during the New Kingdom and was the 'glorious city of the God Amon-Ra. The city was also regarded in Ancient Egyptian texts as WST (Waset) which meant "the foremost" or "the city of the sceptre" and T-IPT (ta ipet) and means "the shrine". The name Thebes was first given to the city by the Greeks who called it Thebai and then the Romans after them who pronounced it Thebae. Thebes was often called "the city of the 100 gates" and sometimes called "the southern city of the sun" ('Iunu-shemaa' in Ancient Egyptian), to distinguish it from the city of Iunu or Heliopolis, the main place of worship for the God Ra in the north.

The importance of the city started as early as the 11th Dynasty, when the town grew into a thriving city, not only renowned for its high social status and luxury but also as a centre for wisdom, art, religious and political supremacy.
Montuhotep II who united Egypt after the troubles of the first intermediate period brought stability to the lands as the city grew in stature and the Pharaohs of the New Kingdom, through their expeditions in Kush (Sudan), Canaan, Phoenicia and Syria saw the city accumulate great wealth and rise in prominence in the world at that time. By the time of the 18th Dynasty Thebes had become the major political, religious and military capital of Ancient Egypt. The city became a truly 'multi-racial' society as people from Babylon, Canaan, Anatolia (Turkey) Phoenicia and Crete all settled in Thebes.
The political and military importance of the city faded during the Late period when Thebes was replaced as political capital by several cities in Northern Egypt, however, as the city of the God Amon-Ra, 
 Thebes remained the religious capital of Egypt until the Greek period.
The main God of the city was Amon, who was worshipped together with his wife, the Goddess Mut, and their son, Khonsu, the God of the moon. With the rise of Thebes as the foremost city of Egypt, the local God Amon also rose in importance and became linked to the sun God Ra, thus creating the new "King of Gods" Amon-Ra. His great temple at Karnak was the most important temple of Egypt right up until the end of antiquity.

Later, after the city was attacked by the Assyrian emperor Assurbanipal who installed the Libyan prince on the throne, the city fell into ruins and insignificance. However, Alexander the Great arrived at the temple of Amun, where the statue of the God was transferred from Karnak during the Opet Festival, the great religious feast, and the grandeur of Thebes remained a site of spirituality and attracted numerous Christian monks throughout the Roman Empire who established monasteries amidst several ancient monuments including the Temple of Hatshepsut, now called Deir el-Bahri, which means "the northern monastery".

So, as you can see Luxor has an interesting and varied past and the ancient city now lives comfortably amidst the busy day to day life of its present day inhabitants.
Take a little time to reflect on the changes this glorious ancient city has seen over the centuries and be thankful that the 'past' is still here for you to see and experience. 


Theresa Clarke

Princess Meritamun

Princess Meritamun, "the White Queen"

This statue was discovered in 1896 in a chapel north-west of the Ramesseum in Thebes. It is master piece of its period and demonstrates the sensitive nature of the artist.

Even though only the titles, and not the name of the queen are preserved on the rear pilaster, this piece has been identified as a statue of Meritamun, one of the daughters of Ramesses II. On the death of Nefertari (some time after the 21st year of the Ramesses' reign) she took on the role of the Great Royal Wife. She was known only a the "White Queen" until the discovery in 1981 of a colossal statue at Akhmim in Upper Egypt besides a similar statue of Rameses II at the entrance to the New Kingdom temple. The Akhmim statue was similar to this statue in epithets and titles and is inscribed with the name of the princess Meritamon, daughter of Queen Nefertari and Rameses II. She became Great Royal Wife of Rameses II after the death of her mother.

The inscriptions say that Meritamon was the beloved of her lord, the great one of the harem of Amun-Ra, a musician, a chantress and a dancer of different divinities at Thebes and in Upper Egypt. Meritamon wears a crown surrounded by a diadem. On her forehead are two uraei wearing the crown of upper Egypt. She is wearing earrings, a broad collar and a bracelet. Her Right breast is ornamented with a rosette and her left hand, resting on her left breast, is holding a musical instrument, symbol of Hathor (goddess of Beauty, Love and Music).

The painted decoration of the statue is still very well preserved. The yellow of some of the facial features and decorative elements combines well with the blue of the wig, both of which are enhanced by the brightness of the extremely fine limestone used for the sculpture.

The face has a serene expression. The eyes are almond shaped, elongated by a line of cosmetic (shown by two thin incisions), and set below heavy eyebrows. The full mouth is set in a slight smile, similar to those seen on a number of statues of Ramesses II. Thin lines are incised on the neck. The lobes of the ears are covered by large hemispherical earrings.

The delicate face is framed by a three-part wig, from which the natural hair emerges, and is held in place by a diadem featuring two cobras wearing the White and Red Crowns, the symbols of Upper and Lower Egypt. On top of her head the queen wears a circular diadem, its base decorated all the way round with a frieze of uraei with solar discs. From this base would once have risen a double plume with a solar disc at the centre, a prerogative of the Great Royal Brides.

Meritamun wears a tightly fitting tunic. Around her shoulders is a broad-collar necklace consisting of six rows of beads, five of which are in the form of small amulets of the hieroglyph nefer ('beautiful'). The last row consists of drop shaped beads. A rosette decorates her left breast while the right breast is covered by the counterweight of the menat necklace which she is holding in her right hand. On her wrist is a bracelet composed of two rows of beads.

The menat necklace was used as a musical instrument and was shaken to produce a loud noise on the occasion of the feasts held in honour of Hathor or other female divinities. The necklace was composed of numerous strands of beads, balanced with a large counterweight, in this case in the form of a female head and ending in a circular element with a rosette.

In ancient Egypt taking part in processions, singing, dancing and playing musical instruments was a typically female prerogative. Priestesses were frequently indicated with their specific functions within the train of the divinity and it was only natural that the queen herself performed a number of these priestly functions. The fragmentary hieroglyphic inscription on the dorsal pillar of the statue reads '...player of the sistrum of Mut and the menat necklace [of Hathor] ... dancer of Hathorby....'.

 

Ritual of Opening the Mouth

 

The Purpose

The purpose of the Ritual of Opening the Mouth was to ensure that life would reenter into a deceased person so that he gained life in the Hereafter. It was also used on newly built temple buildings and reliefs, as well as new statues of deities, stelae and statues of deceased kings in order to imbue them with divinity. Before a person could be interred, his senses had to be 'opened' and before any temple could begin to be used, it had to be consecrated. It was done by a combination of the Opening of the Mouth ritual and the Daily Ritual which was performed each day in temples. These ritiuals emanated in 'Handing over the House to its Lord', which was done by the King.

Similar rituals were probably used already as early as in the Predynastic Period, at least in the Old Kingdom there was a ritual called the 'offering ritual' which was practically identical, and which is to be found in the Pyramid Texts (Utt:20-2). Most evidence comes however from the New Kingdom and its various copies of the Book of Going Forth By Day. There are copies of it to be seen on the walls of the tomb of vizier Rekhmire and at the temple of Horus at Edfu, where the frieze of the exterior east wall of the outer Hypostyle Hall is dedicated to describing the ritual of the Opening of the Mouth as used at the consecration of the temple building. On the west wall are inscribed the proceedings of the Daily Ritual of which some were also performed during the Opening of the Mouth ceremony.

For the Deceased

At the day of the internment of the mummy, it was the duty of the eldest son and heir to act as 'sem priest' and perform this ritual on his father´s mummy. In the case of a royal burial, this then became a means of legitimizing sucession to the throne, so that it could happen that another person who was not son or relative to the king, performed it, like in the case of Ay who is seen in the clothes of a sem priest, performing the ritual on the mummy of Tutankhamun.

Through this ritual, the mummy, statue or stelae, became a vessel for the Ka (soul) of the person so that he could live again in the Hereafter. The ritual could also be performed, not only at the tomb, but in the workshops of the sculptor or the embalmer.

It was a very elaborate ritual, which could have as many as over 100 different steps. People chose which parts they could afford to use or which was suitable. These included censing, sprinkling with water, presenting the mummy/statue with balls of natron and more incense for purification of the mouth. The mouth, eyes, ears of the mummy or statue was touched with special ritual tools reminding of a workmans´ chisel and adze in order to 'open' these senses to life so that the deceased or the statue was able to see, breathe etc. One of these instruments is the so called pesesh-kef, a flintblade with a bifurcated blade. Many of these have been found from the Predynastic Period.

The Rituals

The proceedings described below are more or less the same wether they are done for a deceased person of for the consecration of a temple or a statue of a deity. They are taken from the inscriptions on the walls of the temple of Edfu and they consisted of two parts; the first one was the Daily Ritual wich was performed on all statues in all temples each day. After a certain point, the ritual turned into the Opening of the Mouth which when ready emanated into 'Handing over the House to its Lord'. We do not know in what sequence it was performed or at what point one ceremony changed into the other. Several of the steps are also impossible to understand what they consisted of or how they were performed, let alone their purpose or symbolism. But we can at least glean something and get a fair estimation of the proceedings.

 

The Daily Ritual.

The rite was supervised by the 'Lord of Hermopolis' (Probably a priest impersonating Djehuty of Hermopolis). Priests often performed these rituals on behalf of the king, while impersonating certain divinities and this is more or less how it was done:

1.First the officiant cleansed the statue by pouring liquid out of pitchers, probably water and natron.
2. Next incense was thrown on fire to purify and bring scent.
3. Then the officiant placed a white nemes cloth on the head and arranged it.
4. The statue or mummy was anointed with unguents and oils.
5. The statue was next dressed it in white, green and red clothes, makeup was applied.
 

6. Royal insignia or divine insignia were presented, then hung upon it (collar f.ex.).
7. There was 'Salutation with the nmst' ewer.
8. Beatifications were chanted.
9. Offerings of bread, beer, frut, flowers etc, was presented.
10. All the gods and goddesses were censed.
11. Re was adored.
12. Summoning of all the gods.
13. The htp di niswt formula was recited:

Hotep di Nisut - An offering which the king gives to Anubis, guardian of the necropolis. A thousand of beer, a thousand of bread, a thousand of fowl, a thousand of cattle, a thousand of cool water, a thousand of alabaster, a thousand of every good and pure thing be to the god Anubis.

14. The offerings were placed upon the altar.
15. The sanctuary and the temple was cleansed and purified.

Sofar, the ritual was more or less the same as the Daily Ritual.

Opening the Mouth

1. Purification by the 'Lords of Purification'.
2. A priest impersonates the god Ptah another one the god Sokar. Ptah  takes his chisel to open the mouth of the statue and Sokar opens the eyes.
3. A priest presents a wavy wand with a ram´s head on top. (This is called 'Taking the Sorcerer' [wr-kh3w], we don´t know what was done more).
4. Next the priest was 'Presenting the Finger of Gold'.
5. Then the 'Adze of Yinepu' was presented to the statue.
6. The head efficient [s3-mry-f], son-whom-he loves, now 'opens' the eyes with this adze, and touches the mouth with four small stones [`bwt] with the words:

The adze was made from meteoric iron found in the desert, and made especially for ritual purposes.

7-9. Slaughtering of animals (oxen, gazelles, goose). These sacrifices were probably symbolical and had probably been made in advance, as no killing was usually allowed in front of a deity, lest he should take offense. It was also a matter of practicality, to have the offerings of various kinds ready to arrange on the offering table and be presented.
10. The great oblation of bread, beer and meat was presented.
11. Opening the Mouth of Throne-of-the-Protector-of-his-Father. (This probably adhered to the officiants now going round to the other parts of the temple)
12. All halls and rooms, with reliefs were now undergoing the same ritual: Censing its cult-chambers and purifying its chapels.
13. Sokar feeds the priesthood from the oblation, 'gladdening their hearts with their largess'. At a Consecration Ceremoy, this was a great meal from the offerings in which not only the priesthood and officiants partook but also craftsmen and workers who had been active in building the temple.
14. Ceding Wetjset-Hor to His Majesty. When the meal was over, the temple building was ready to be 'Handed over to its Lord' by which means by the King himself. It could now function to celebrate services and festivals in.

The Thought Behind.

So man-made statues, temple buldings and deceased persons could, by Egyptian thought, be imbued with life anew. But though the ritual was performed preferrably by the king, a sem-preist or another deputy priest, it was the Creator god himself who made it possible for this to happen. It was him who had:

"Made the images that are on earth, by means of instruments he himself made".

"Thus the gods entered the bodies made of wood, minerals, clay and all the other things that grow and in which they took form."

As long as the temple stood, the statue was functioning and the god was inhabiting it. The consecration ritual was often repeated each New Year. If reasons happened to demolish the building or rebuild it, these statues had to be stripped of their senses by destroying eyes, mouth etc

Sources:

Gods, Priests and Men - Aylward M. Blackman, Kegan Paul International 1998

Kingship and the Gods - Henri Frankfort, University of Chicago Press 1978

Daily Life of the Egyptian Gods - Dimitri Meeks and Christine Favard-Meeks, Cornell University Press 1996

The House of Horus at Edfu - Barbara Watterson, Tempus Publishing Ltd, 1998.

The Tale of Sinuhe

The Tale of Sinuhe

I was a henchman who followed his lord, a servant of the Royal harim attending on the hereditary princess, the highly-praised Royal Consort of Sesostris in the pyramid-town of Khnem-esut, the Royal Daughter of Amenemmes in the Pyramid-town of Ka-nofru, even Nofru, the revered.

n year 30, third month of Inundation, day 7, the god attained his horizon, the King of Upper and Lower Egypt Sehetepebre. He flew to heaven and was united with the sun's disk; the flesh of the god was merged in him, who made him. Then was the Residence hushed; hearts were filled with mourning; the Great Portals were closed; the courtiers crouched head on lap; the people grieved.

Now His Majesty had despatched an army to the land of the Temhi, and his eldest son was the captain thereof, the good god Sesostris. Even now he was returning, having carried away captives of the Tehenu and cattle of all kinds beyond number. And the Companions of the Royal Palace sent to the western border to acquaint the king's son with the matters that had come to pass at the Court. And the messengers met him on the road, they reached him at time of night. Not a moment did he wait; the Falcon flew away with his henchmen, not suffering it to be known to his army. Howbeit, message had been sent to the Royal Children who were with him in this army, and one of them had been summoned. And lo, I stood and heard his voice as he was speaking, being a little distance aloof; and my heart became distraught, my arms spread apart, trembling having fallen on all my limbs. Leaping I betook myself thence to seek me a hiding-place, and placed me between two brambles so as to sunder the road from its traveller.

I set out southward, yet purposed not to approach the Residence; for I thought there would be strife, and I had no mind to live after him. I crossed the waters of Mewoti hard by the Sycamore, and arrived in Island-of-Snofru. I tarried there in the open fields, and was afoot early, when it was day. I met a man who rose up in my path; he showed dismay of me and feared. When the time of supper came, I drew nigh to the town of Gu.

I ferried over in a barge without a rudder, by the help of a western breeze; and passed on by the East of the quarry in the district Mistress-of-the-Red-Mountain. I gave a road to my feet northward and attained the Wall of the Prince, which was made to repel the Setiu and to crush the Sandfarers. I bowed me down in a thicket through fear lest the watcher on the wall for the day might see.

I went on at time of night, and when it dawned I reached Petni. I halted at the Island-of-Kemwer. An attack of thirst overtook me; I was parched, my throat burned, and I said: This is the taste of death. Then I lifted my heart, and gathered up my body. I heard the sound of the lowing of cattle, and espied men of the Setiu.

A sheikh among them, who was aforetime in Egypt, recognized me, and gave me water; he boiled for me milk. I went with him to his tribe, and they entreated me kindly.    

Land gave me to land. I set forth to Byblos, I pushed on to Kedme. I spent half a year there; then Enshi son of Amu, prince of Upper Retenu, took me and said to me: Thou farest well with me, for thou hearest the tongue of Egypt. This he said, for that he had become aware of my qualities, he had heard of my wisdom; Egyptian folk, who were there with him, had testified concerning me. And he said to me: "Wherefore art thou come hither? Hath aught befallen at the Residence?"

And I said to him: "Sehetepebre is departed to the horizon, and none knoweth what has happened in this matter." And I spoke again dissembling: "I came from the expedition to the land of the Temhi, and report was made to me, and my understanding reeled, my heart was no longer in my body; it carried me away on the path of the wastes. Yet none had spoken evil of me, none had spat in my face. I had heard no reviling word, my name had not been heard in the mouth of the herald. I know not what brought me to this country. It was like the dispensation of God. (...)"

Then said he to me: "How shall yon land fare without him, the beneficent god, the fear of whom was throughout the lands like Sakhmet in a year of plague?"

Spake I to him and answered him: "Of a truth his son has entered the Palace and has taken the inheritance of his father. A god is he without a peer; none other surpasses him. A master of prudence is he, excellent in counsel, efficacious in decrees. Goings and comings are at his command. It is he who subdued the foreign lands while his father was within his Palace, and reported to him what was ordered him to do. Valiant is he, achieving with his strong arm; active, and none is like to him, when he is seen charging down on Ro-pedtiu, or approaching the mellay. A curber of horns is he, a weakener of hands; his enemies cannot marshal their ranks. Vengeful is he, a smasher of foreheads; none can stand in his neighbourhood. Long of stride is he, destroying the fugitive; these is no ending for any that turns his back to him. Stout of heart is he when he sees a multitude; he suffers not sloth to encompass his heart. Headlong is he when he falls upon the Easterners; his joy is to plunder the Ro-pedtiu. He seizes the buckles, he tramples under foot; he repeats not his blow in order to kill. None can turn his shaft or bend his bow. The Pedtiu flee before him as before the might of the Great Goddess. He fights without end; he spares not and these is no remnant. He is a master of grace, great in sweetness; he conquers through love. His city loves him more than itself, it rejoices over him more than over its god. Men and women pass by in exultation concerning him, now that he is king. He conquered while yet in the egg; his face has been set toward kingship ever since he was born. He is one who multiplies those who were born with him. He is unique, god-given. This land that he rules rejoices. He is one who enlarges his borders. He will conquer the southern lands, but he heeds not the northern lands. He was made to smite the Setiu, and to crush the Sandfarers. Send to him, let him know thy name. Utter no curse against His Majesty. He fails not to do good to the land that is loyal to him."  Said he to me: "Of a truth Egypt is happy, since it knows that he prospers. But thou, behold, thou art here; thou shalt dwell with me, and I will entreat thee kindly."

And he placed me even before his children, and mated me with his eldest daughter. He caused me to choose for myself of his country, of the best that belonged to him on his border to another country. It was a goodly land called Yaa. Figs were in it and grapes, and its wine was more abundant than its water. Plentiful was its honey, many were its olives; all manner of fruits were upon its trees. Wheat was in it and spelt, and limitless cattle of all kinds. Great also was that which fell to my portion by reason of the love bestowed on me. He made me ruler of a tribe of the best of his country. Food was provided me for my daily fare, and wine for my daily portion, cooked meat and roast,fowl, over and above the animals of the desert; for men hunted and laid before me in addition to the quarry of my dogs. And there were made for me many dainties, and milk prepared in every way.

I spent many years, and my children grew up as mighty men, each one controlling his tribe. The messenger who fared north, or south to the Residence, tarried with me, for I caused all men to tarry. I gave water to the thirsty, and set upon the road him who was strayed; I rescued him who was plundered. When the Setiu waxed insolent to oppose the chieftains of the deserts, I counselled their movements; for this prince of Retenu caused me to pass many years as commander of his host. Every country against which I marched, when I made my assault it was driven from its pastures and wells. I spoiled its cattle, I made captive its inhabitants, I took away their food, I slew people in it; by my strong arm, by my bow, by my movements and by my excellent counsels. I found favour in his heart and he loved me, he marked my bravery and placed me even before his children, when he had seen that my hands prevailed.

There came a mighty man of Retenu and flaunted me in my tent. He was a champion without a peer, and had subdued the whole of Retenu. He vowed that he would fight with me, he planned to rob me, he plotted to spoil my cattle, by the counsel of his tribesfolk. The prince communed with me and I said: "I know him not, forsooth I am no confederate of his, nor one who strode about his encampment. Yet have I ever opened his door, or overthrown his fence ? Nay, it is envy because he sees me doing thy behest. Assuredly, I am like a wandering bull in the midst of a strange herd, and the steer of those cattle charges him, a long-horn attacks him. Is there a humble man who is beloved in the condition of a master? There is no Pedti that makes cause with a man of the Delta. What can fasten the papyrus to the rock? Does a bull love combat and shall then a stronger bull wish to sound the retreat through dread lest that one might equal him? If his heart be toward fighting, let him speak his will. Does God ignore what is ordained for him, or knows he how the matter stands?"

At night-time I strung my bow, and tried my arrows. I drew out my dagger, and polished my weapons. Day dawned and Retenu was already come; it had stirred up its tribes and had assembled the countries of a half of it, it had planned this fight. Forth he came against me where I stood, and I posted myself near him. Every heart burned for me. Women and men jabbered. Every heart was sore for me, saying: "Is there another mighty man who can fight against him?"

Then his shield, his battle-axe and his armful of javelins fell, when I had escaped from his weapons and had caused his arrows to pass by me, uselessly sped; while one approached the other. I shot him, my arrow sticking in his neck. He cried aloud, and fell on his nose. I laid him low with his own battle-axe, and raised my shout of victory over his back. Every 'A'am shrieked. I gave thanks to Montu, but his serfs mourned for him. This prince Enshi, son of Amu, took me to his embrace. Then carried I off his possessions, and spoiled his cattle. What he had devised to do unto me, that did I unto him. I seized what was in his tent, I ransacked his encampment.

I became great thereby, I grew large in my riches, I became abundant in my flocks. Thus God hath done, so as to shew mercy to him whom he had condemned, whom he had made wander to another land. For today is his heart satisfied. A fugitive fled in his season; now the report of me is in the Residence. A laggard lagged because of hunger; now give I bread to my neighbour. A man left his country because of nakedness; but I am clad in white raiment and linen. A man sped for lack of one whom he should send; but I am a plenteous owner of slaves. Beautiful is my house, wide my dwelling-place; the remembrance of me is in the Palace.

O God, whosoever thou art that didst ordain this flight, show mercy and bring me to the Residence! Peradventure thou wilt grant me to see the place where my heart dwelleth. What matter is greater than that my corpse should be buried in the land wherein I was born? Come to my aid! A happy event has befallen. I have caused God to be merciful. May he do the like again so as to ennoble the end of him whom he had abased, his heart grieving for him whom he had compelled to live abroad. If it so be that today he is merciful, may he hear the prayer of one afar off, may he restore him whom he had stricken to the place whence he took him.

O may the King of Egypt show mercy to me, that I may live by his mercy. May I salute the Lady of the Land who is in his Palace. May I hear the behests of her children. O let my flesh grow young again, for old age has befallen, feebleness has overtaken me, mine eyes are heavy, my hands are weak, my legs refuse to follow, my heart is weary, and death approaches me, when they shall bear me to the city of Eternity. Let me serve my Sovereign Lady. O let her discourse to me of her children's beauty. May she spend an eternity over me!   

Now it was told the King of Upper and Lower Egypt Kheperkere concerning this pass wherein I was. Thereupon His Majesty sent to me with gifts of the Royal bounty, and gladdened the heart of this his servant, as it had been the prince of any foreign country. And the Royal Children who were within his Palace caused me to hear their behests.

COPY OF THE DECREE WHICH WAS BROUGHT TO HIS HUMBLE SERVANT CONCERNING HIS RETURN TO EGYPT

           

Horus, Life-of-Births; Two Goddesses, Life-of-Births; King of Upper and Lower Egypt, Kheperkere; Son of Re, Sesostris, living for ever and ever. A Royal decree unto the henchman Sinuhe. Behold, this decree of the King is brought to thee to instruct thee as following:

- Thou hast traversed the foreign lands and art gone forth from Kedme to Retenu; land gave thee to land, self-counselled by thine own heart.

What hadst thou done, that aught should be done against thee? Thou hadst not blasphemed, that thy words should be reproved. Thou hadst not spoken in the council of the nobles, that thy utterances should be banned. This determination, it seized thine own heart, it was not in my heart against thee. This thy Heaven, who is in the Palace, is established and prospereth daily; she hath her part in the kingship of the land, her children are at the Court. Mayest thou long enjoy the goodly things that they shall give thee; mayest thou live by their bounty. Come thou to Egypt, that thou mayst see the Residence where thou didst grow, that thou mayst kiss the earth at the Great Portals and have thy lot among the Companions. For today already thou hast begun to be old, thy manhood is spent. Bethink thee of the day of burial, the passing into beatitude: how that the night shall be devoted to thee with ointments, with bandages from the hands of Tayt; and a funeral procession shall be made for thee on the day of joining the earth; the mummy-shell of gold, with head of lazuli; and a heaven above thee; and thou placed upon the hearse, oxen dragging thee, musicians in front of thee; and there shall be performed the dance of the Muu at the door of thy tomb; and the offering-list shall be invoked for thee and slaughterings made beside thy stele; thy columns being shapen of white stone amid the tombs of the Royal Children. Thus shalt thou not die abroad. 'A'amu shall not escort thee. Thou shalt not he placed in a sheep-skin, when thy mound is made. Yea, all these things shall fall to the ground. Wherefore think of thy corpse, and come.

This decree reached me as I stood in the midst of my tribesfolk. It was read aloud to me, and I laid me on my belly and touched the soil, I strewed it on my hair. And I went about my encampment rejoicing, and saying: How should such things be done to a servant whom his heart led astray to barbarous lands? Fair in sooth is the graciousness which delivereth me from death; inasmuch as thy ka will grant me to accomplish the ending of my body at home.

COPY OF THE ACKNOWLEDGEMENT OF THIS DECREE    

The servant of the harim Sinuhe says:

- Fair hail! Discerned is this flight that thy servant made in his witlessness, yea even by thy ka, thou good god, lord of the two lands, whom Re loves and Montu, lord of Thebes, praises Amun lord of Karnak, Sobk, Re, Horus, Hathor, Atum with his Ennead, Sopdu, Neferbaiu, Semseru, Horus of the East, the Lady of Imet who rests on thy head, the Conclave upon the waters, Min in the midst of the deserts, Wereret lady of Punt, Har-uer-re, and all the gods of Ti-muri and of the islands of the sea: they give life and strength to thy nose, they endue thee with their gifts, they give to thee eternity illimitable, time without bourn; the fear of thee is bruited abroad in corn-lands and desert-hills, thou hast subdued all the circuit of the sun.

This thy servant's prayer to his lord to rescue him in the West, the lord of Perception, who perceiveth lowly folk, he perceived it in his noble Palace. Thy servant feared to speak it; now it is like some grave circumstance to repeat it. Thou great god, peer of Re in giving discretion to one toiling for himself, this thy servant is in the hand of a good counsellor in his behoof; verily I am placed beneath his guidance. For Thy Majesty is the victorious Horus, thy hands are strong against all lands. Let now Thy Majesty cause to be brought Maki from Kedme, Khentiaush from Khentkesh, Menus from the lands of the Fenkhu. They are renowned princes, who have grown up in love of thee, albeit unremembered. Retenu is thine, like to thy hounds.

But as touching this thy servant's flight, I planned it not, it was not in my heart, I conceived it not, I know not what sundered me from my place. It was the manner of a dream, as when a Delta-man sees himself in Elephantine, a man of the marshes in Ta-seti. I had not feared. None had pursued after me. I had heard no reviling word. My name had not been heard in the mouth of the herald. Nay, but my body quivered, my feet began to scurry, my heart directed me, the god who ordained this flight drew me away. Yet am I not stiff-backed, inasmuch as suffering the fear of a man that knows his land. For Re has set the fear of thee throughout the land, the dread of thee in every foreign country. Whether I be at home or whether I be in this place, it is thou that canst obscure yon horizon. The sun riseth at thy pleasure, the water in the rivers is drunk at thy will, the air in heaven is breathed at thy word. Thy servant will hand over the viziership which thy servant hath held in this place. But let Thy Majesty do as pleaseth thee. Men live by the breath that thou givest. Re, Horus and Hathor love this thy august nose, which Montu, lord of Thebes, wills shall live eternally.

Envoys came to this servant, and I was suffered to spend a day in Yaa to hand over my possessions to my children, my eldest son taking charge of my tribe, all my possessions being in his hand, my serfs and all my cattle, my fruit and every pleasant tree of mine. Then came this humble servant southward and halted at Paths-of-Horus. The commander who was there, in charge of the frontier-patrol sent a message to the Residence to bear tidings. And His Majesty sent a trusty head-fowler of the Palace, having with him ships laden with presents of the Royal bounty for the Setiu that were come with me to conduct me to Paths-of-Horus. And I named each several one of them by his name. Brewers kneaded and strained in my presence, and every serving-man made busy with his task.

Then I set out and sailed, until I reached the town of Ithtoue. And when the land was lightened and it was morning there came men to summon me, ten coming and ten going to convey me to the Palace. And I pressed my forehead to the ground between the sphinxes, the Royal Children standing in the gateway against my coming. The Companions that had been ushered into the forecourt showed me the way to the Hall of Audience. And I found His Majesty on a throne in a gateway of gold; and I stretched myself on my belly and my wit forsook me in his presence, albeit this god greeted me joyously. Yea, I was like a man caught in the dusk; my soul fled, my flesh quaked, and my heart was not in my body, that I should know life from death.

Thereupon His Majesty said to one of those Companions: Raise him up, let him speak to me. And His Majesty said: "Lo, thou art come, thou hast trodden the deserts, thou hast traversed the wastes; eld has prevailed against thee, thou hast reached old age. It is no small matter that thy corpse should be buried without escort of Pedtiu. But do not thus, do not thus, staying ever speechless, when thy name is pronounced."

But verily I feared punishment, and answered him with the answer of one afraid: What speaketh my lord to me? Would I might answer it, and may not. Lo, it is the hand of God, yea the dread that is in my body, like that which caused this fateful flight. Behold, I am in thy presence. Thine is life; may Thy Majesty do as pleaseth thee.         

The Royal Children were caused to be ushered in. Then His Majesty said to the Royal Consort: "Behold Sinuhe, who is come as an 'A'am, an offspring of Setiu-folk."

She gave a great cry, and the Royal Children shrieked out all together. And they said to His Majesty: "It is not really he, O Sovereign, my lord."

And His Majesty said: "Yea, it is really he." -Royal Children: here: royal daughters (Lichtheim)

-Setiu-folk: nomads (Lichtheim)

Then brought they their necklaces, their rattles and their sistra, and presented them to His Majesty: "Thy hands be on the Beauteous one, O enduring King, on the ornament of the Lady of Heaven. May Nub give life to thy nose, may the Lady of the Stars join herself to thee. Let the goddess of Upper Egypt fare north, and the goddess of Lower Egypt fare south, united and conjoined in the name of Thy Majesty. May the Uraeus be set upon thy brow. Thou hast delivered thy subjects out of evil. May Re, lord of the lands, show thee grace. Hail to thee, and also to our Sovereign Lady. The horn of thy bow is slacked, thine arrow loosened. Give breath to one that is stifled, and grant us our goodly guerdon in the person of this sheikh Si-mehyt, the Pedti born in Ti-muri. He fled through fear of thee; he left this land through dread of thee. But as for the face of him who sees Thy Majesty, it blenches not; as for the eye that regardeth thee, it fears not."

Then said His Majesty: "Nay, but he shall not fear, he shall not dread. For he shall be a Companion among the magistrates, he shall be set in the midst of the nobles. Get you gone to the Chamber of Adornment to wait upon him."

So when I was gone forth from the Hall of Audience, the Royal Children giving me their hands, we went together to the Great Portals, and I was placed in the house of a Royal Son. There was noble equipment in it, a bathroom and painted devices of the horizon; costly things of the Treasury were in it. Garments of Royal stuff were in every chamber, unguent and the fine oil of the King and of the courtiers whom he loves; and every serving-man made busy with his task. Years were caused to pass away from my flesh, I was shaved and my hair was combed. A burden was given over to the desert, and clothing to the Sandfarers. And I was clad in soft linen, and anointed with fine oil; by night I lay upon a bed. I gave up the sand to them that dwell therein, and oil of wood to him who smears himself with it. There was given to me the house of a provincial governor, such as a Companion may possess; many artificers built it, and all its woodwork was new appointed. And meals were brought to me from the Palace three times, yea four times, a day, over and above that which the Royal Children gave, without remiss.

And there was constructed for me a tomb of stone in the midst of the tombs; the masons that hew tombs marked out its ground-plan; the master-draughtsmen designed in it; the master-sculptors carved in it; and the master-architects who are in the Necropolis bestowed their care upon it. And all the gear that is placed in a tomb-shaft went to its equipment. And ka-servants were given to me, and there was made for me a sepulchral garden, in which were fields, in front of my abode, even as is done for a chief Companion. And my statue was overlaid with gold, and its apron was of real gold. It was His Majesty caused it to be made.

There is no poor man for whom the like hath been done; and I enjoyed the favours of the Royal bounty until the day of death came.

IT IS FINISHED, FROM THE BEGINNING TO THE END, ACCORDING AS IT WAS FOUND IN WRITING.

Source of this text: Alan H. Gardiner Notes on the Story of Sinuhe,

Librairie Honoré Champion, Paris, 1916