This script made it possible for the country to be governed centrally by one king, the Pharaoh. every (day?) to the Ka of the head of the craftsmen of the Lord of the Two Lands, Sa-isis true of voice.Around 3000 B.C. , whom the gods adore when he arises, so that he may allow the solar disk to be seen. to the Ka of the Songstress of Amun, Kafi true of voice.Īn offering which the king gives (to the sun god) Harakhty, the great god, the Lord of the Two Lands, the (god) of Heliopolis. , the great god and Lord of Ra-setau, in order that he may allow the coming in and out of the necropolis. , so that they may promise (all kinds of offerings) to the Ka of the Osiris, the Royal Scribe of the Table of the Lord of the Two Lands, Meriptah.Īn offering which the king gives (to the god of the dead) Osiris-Khontamenti. Translation Everything which is offered to the Lords of Thebes, all things good and pure, may they revert to the Ka of the Osiris, the Royal Scribe of the Table of the Lord of the Two Lands (the Pharaoh), Meriptah, true of voice, (in front of the court of the dead), in peace, the lord of veneration.Įverything which is offered on the table of the lords of eternity, bread, beer, beef, and poultry, may they revert to the Ka of the Osiris, the head of the craftsmen of the Lord of the Two Lands, Sa- isis true of voice.Įverything which is offered on the altar of the Lords of the Netherworld, bread, beer, beef, and poultry, may they revert to the Ka of the Osiris, the Songstress of Amun, Kafi true of voice.Īn offering which the king gives (to the state god) Amun, the Lord of the Thrones of the Two Lands, and Atum. The inscription starts with the line written across the top and continues with the lines on the back. Because the sculpture was placed with its back to the wall, no one would have noticed this negligence, and the prayers would have been magically effective even if only written in ink. The others have been merely sketched in black ink. Only two of the six columns visible on the back have actually been carved. In them, a god is invoked to bring the offerings depicted.Īnother inscription was added to the top and back of the slab behind the three figures. It came to Vienna in 1854, a gift from the Austrian consul Franz Champion.Īs is customary, bands of inscription are added to the front of the garments. When it was opened 50 years ago the tomb was found empty, but nevertheless it is likely that the statue originates from here. The niche at the western end of the long room is sufficiently large to accomodate the present statue group. 387 is badly damaged and not open to the public, but all three of the people in this the statue are still to be found in its painted inscriptions and decorations. At the end of the long room or corridor is the place for the tomb statues. This public part generally consists of an open court, a rock-cut transverse hall and a long room cut deeper into the hill's interior. This type of tomb has a public part separate from the deeper lying burial chamber. 387, which lies in the hills at the foot of the western mountain range. The statue comes from one of the private tombs in western Thebes, no. She was a songstress of Amun, an honorary function befitting her high status. Kafi is known from other inscriptions as the mother of the two men. Sa-isis was the head of a royal workshop of craftsmen and artisans. He was responsible for the delivery of food to the royal court. ![]() ![]() His titles indicate that Meriptah held a highly honourable position at the court. The woman is wearing the enormous but beautiful wig which separates into three sections and has wavy tresses. The men are wearing shoulder-length wigs and short small beards according to the fashion of the New Kingdom. Their long garments, which cover their entire bodies, are no longer encountered on other statues of this period, but they were depicted into the reign of Amenhotep III (1403-1365), several generations earlier. The central position of Meriptah indicates his primary ranking within this group, but we know this also in an indirect way, because it is his name which is inscribed in the tomb. This is a recurring feature in Egyptian statuary which perhaps expresses a specific state of being or a state of mind. The man in the middle, Meriptah, is looking straight ahead, but with his head and eyes slightly turned upwards. The woman Kafi aims her gaze straight ahead, whereas the man on the left, Sa- isis, seems to look away. The left hands are placed on their chests, their right hands are resting in their laps and clasping small towels. Their posture conveys an impression of devotion and contemplation. Three people are sitting on a couch, two men and one woman. ![]() Group statue depicting Meriptah, Kafi and Sa-isis
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