Chapter XIII: The Ptolemaïc Period (1)

Under the capable rule of the earlier Ptolemies, Egypt became prosperous and powerful, and in the reign of Philadelphus she was the wealthiest country in the world. Though they and their court were Greeks and spoke Greek, the language of the priesthood and people was Egyptian, and the native religion of the country remained practically unchanged. As time went on, however, Greek became more and more the official language, and Egyptian was only used officially for religious purposes. The Ptolemies worshipped the Egyptian gods, offered up sacrifices to them, and rebuilt and endowed many of their temples, _e.g._, at Denderah, Edfû, Esna, Philae, Dakkah, etc. They adopted Egyptian names and titles, married their sisters and nieces, and in every way they adopted the habits of Egyptian Pharaohs; many were crowned with all the ancient rites and ceremonies at Memphis. They did not, however, permit the priests to interfere in the government of the country, which was administered on Greek lines, and though at times their power was skilfully disguised, it was nevertheless ubiquitous and effective. The revenues which they drew from Egypt were very large, and no other monarchs in the world at that time possessed such vast wealth as the Ptolemies. This was due to the encouragement which they gave to commercial enterprises of every kind, and to the freedom to trade which was enjoyed by the Jews, who had settled in large numbers not only in Alexandria, but also in the rich provinces of the Fayyûm, and in the Thebaïd, and in Syene.

=Ptolemy I, Soter I, B.C. 304=, founded the =Alexandrian Library= and =Museum=, settled a number of Jews in Alexandria, and introduced the worship of the god Hades, who was henceforth known in Egypt as =Serapis=, _i.e._, Ȧsȧr-Ḥāpi, or Osiris-Apis. (See Wall-cases 176-181, Fourth Egyptian Room.) For a relief and an inscription from his buildings at Terenouthis, see Bay 25, Nos. =951=, =952=.

Relief with figures of Ptolemy II, Philadelphus, and Queen Arsinoë, about B.C. 260.

[Southern Egyptian Gallery, Bay 25, No. 953.]]

=Ptolemy II, Philadelphus, B.C. 287 or 286=, founded the cities of Berenice Troglodytica, on the Red Sea, and Arsinoë in the Fayyûm, and built the famous =Pharos=, or lighthouse, at Alexandria, one of the seven wonders of the world. In his reign the priest =Manetho= wrote a History of Egypt, of which only the King List is extant, and the famous Greek version of the Old Testament, known as the =Septuagint=, was compiled. He added largely to the Alexandrian Library, which is said at that time to have contained 400,000 works. For stelae, sculptured with reliefs in which Ptolemy II and Queen =Arsinoë= are represented making offerings to the gods, see Bay 25, Nos. =953-955= (see =Plate XLVIII=); a portion of a royal edict is in Bay 28, No. =956=.

[Southern Egyptian Gallery, Bay 25, No. 954.]]

=Ptolemy III, Euergetes I, B.C. 246=, conquered the greater portion of Western Asia. He was a patron of the arts and learning, and he repaired and rebuilt many of the ancient temples. To commemorate his victories and the benefits which he conferred on Egypt, the priesthood assembled at Canopus in the ninth year of his reign, and passed a Decree conferring special honours on the king and his queen =Berenice=. It was ordered that the Decree be cut in the Greek and Egyptian languages on stelae to be set up in the most prominent places in temples of the first, second, and third class throughout Egypt, in order that all men might read of the king’s bounty. The Egyptian version was inscribed in two kinds of writing, viz., in hieroglyphics and in demotic. The Decree also ordered that one day be added to the calendar every fourth year, thus anticipating the =leap-year= of modern times. For a cast of the =Decree of Canopus= see Bay 28, No. =957=. Ptolemy III began to build the temple of =Edfû= (see =Plate XLIX=), B.C. 237, which was finished by Ptolemy XI, B.C. 57. Objects inscribed with his name are not common. (For a =gold ring= which was made in his reign see Table-case J, Fourth Egyptian Room.)

=Ptolemy IV, Philopator I, B.C. 222 or 221=, added a hall to the temple which the Nubian king, =Ergamenes=, built at Dakkah, and dedicated a temple to Homer. He defeated Antiochus the Great at the Battle of Raphia, but did nothing further to break his power. He organized =elephant hunts= in the Sûdân, and transported the animals by sea to Egypt for military purposes; a Greek inscription set up by Alexandros, general of the elephant hunts of Ptolemy IV, is in Bay 26, No. =958=.

View of the Temple of Edfû, taken from the top of the pylon. The temple was begun B.C. 237 and finished B.C. 57, and its construction occupied 180 years, 3 months, and 14 days.]

Granite monolithic shrine dedicated to the goddess Isis of Philae by Ptolemy IX (?), Euergetes II, B.C. 147-117.

[Southern Egyptian Gallery, Bay 30, No. 962.]]

=Ptolemy V, Epiphanes, B.C. 205=, was a great benefactor of the temples of Egypt; and to mark their gratitude to him the priests of all Egypt met in solemn assembly at Memphis in the ninth year of his reign, and passed a Decree ordering that increased honours be paid to the king and his ancestors, that a statue of him be set up in each of the temples, and that a copy of the Decree, inscribed upon a stone stele, in hieroglyphic, demotic and Greek writing, be likewise set up in each temple of the first, second, and third class throughout Egypt. This Decree was duly carried out, for portions of three or four stelae, inscribed with the text of it, have been discovered. Most important of all is the stele which was found by M. Boussard in 1798, which, because it was dug up near Rosetta, is commonly known as the =Rosetta Stone= (see No. =960=, Southern Egyptian Gallery). A special interest attaches to this monument, for from it =Thomas Young=, in 1816-1818, deduced the values of several letters of the Egyptian alphabet, and succeeded in reading the name of =Ptolemy=. Next with the help of this text and of an obelisk from Philae, the Frenchman =Champollion= read the name Cleopatra, and formulated a correct system of Egyptian decipherment. (For details see page 41 ff.) During the reign of Ptolemy V, the Egyptians invoked the protection of Rome.

[Southern Egyptian Gallery, Bay 27, No. 947.]]

=Ptolemy VI, Eupator=, died the year he became king. During the reign of =Ptolemy VII, Philometor= (B.C. 173), the Jews were permitted to build a temple at Onion, Onias being high-priest. (For a stele on which are sculptured figures of Ptolemy VII and the two Queens Cleopatra, see Bay 27, No. =961=.) =Ptolemy VIII= was murdered. =Ptolemy IX, Euergetes II, B.C. 147-117=, finished the temple of Edfû, and repaired many temples both in Egypt and Nubia. From one of these came the fine monolithic =granite shrine= (see =Plate L=) in which a sacred bird or animal was kept (Bay 30, No. =962=). It was found lying on its side among the ruins of a Coptic church on the Island of Philae; it had been utilized by the builders of the church as the base of a Christian altar. =Ptolemy X, B.C. 117=, conferred great benefits on the temples of the First Cataract (see Bay 29, No. =963=); =Ptolemy XI= and =Ptolemy XII= were killed in B.C. 87 and 81 respectively; =Ptolemy XIII, B.C. 80-51=, began to build the =temples of Denderah and Esna=; =Ptolemy XIV, B.C. 51=, and his sister =Cleopatra= were left by their father, Ptolemy XIII, under the guardianship of the Roman Senate, and =Pompey= was made their guardian. After the battle of Pharsalia, Pompey fled to Egypt, and was murdered at the instance of Ptolemy XIV, who had banished his wife Cleopatra. In B.C. 48, Julius Caesar landed in Egypt, defeated Ptolemy, who was drowned, and reinstated Cleopatra. =Ptolemy XV= was appointed co-regent; but he was murdered by Cleopatra’s orders in B.C. 45, and =Ptolemy XVI, Caesarion=, son of Julius Caesar and Cleopatra, was named co-regent in his stead. After the defeat of =Antony= by Octavianus and the death of Antony and Cleopatra, =Egypt became a Roman Province, B.C. 30=.

The Egyptian antiquities of the Ptolemaïc Period in the British Museum consist chiefly of =Stelae= inscribed with funerary texts; they are comparatively small in size, and are painted in bright colours. The reliefs, in which the figures of the gods are represented, are delicately cut, and the hieroglyphics have the slender form which is one of the chief characteristics of the inscriptions of the period. The texts often contain the ages of the deceased persons, and details concerning the length of time occupied in the process of mummification, which are wholly wanting in the funerary monuments of an earlier period. Among the gods mentioned on the stelae is =Serapis=, who represents a fusion of the old Egyptian gods, Osiris and Apis. (For figures of this god in terra-cotta see Table-case M in the Fourth Egyptian Room.) The =stone coffins= of the period are in the form of a mummy, and are usually carefully cut and finished. We have already seen that two important edicts of the priests of Memphis and Canopus were cut on stelae in two forms of Egyptian writing, viz., hieroglyphic and demotic, and in Greek; there are also several examples of funerary monuments in the British Museum in which the hieroglyphic text is followed by a rendering in demotic and Greek. In the case of small objects, _e.g._, mummy labels, the inscriptions are in demotic and Greek only.

Ptolemaïc Period.

[Southern Egyptian Gallery, Bay 25, No. 972.]]

Among the noteworthy monuments of this period are: A statue of the goddess Isis, holding before her a figure of Osiris, whom she protects with her wings, dedicated to the goddess by one =Shashanq= (Bay 28, No. =964=); massive green =granite beetle=, symbol of Kheperȧ, the self-produced god, the creator of the universe, and the type of resurrection (Central Saloon, No. =965=); stone =serpent=, with the bust of a woman (Bay 32, No. =966=); green =basalt coffin= of the lady =Ānkhet= (Bay 29, No. =967=) and the =limestone coffin= of =Ḥes-Peṭān-Ȧst= (Bay 26, No. =968=); limestone =window= from the clerestory of the temple of Denderah (Bay 25, No. =972=); and a marble =sun-dial= from Alexandria (Bay 29, No. =976=). An interesting group of stelae, with demotic inscriptions, is exhibited in Bay 27 (Nos. =983-990=); and in Bay 29 (No. =994=) is the stele of =Euonymos=, with an inscription in Greek and demotic. Among the stelae which give the ages of deceased persons may be noted those of =Ḥer-ȧbu=, a priest of king Saḥu-Rā (?), who lived fifty years, seven months, and five days (Bay 30, No. =995=); =Tashermut=, a priestess who died aged ninety-seven years (Bay 27, No. =996=); and =Berenice= (?) who died aged sixty-four years, eight months, and twenty-six days (Bay 29, No. =998=).

Of all the stelae of this period the most interesting is that of the lady =That-I-em-ḥetep=, who belonged to a family that reckoned among its members several princes of Memphis and high priests of Ptaḥ (Bay 29, No. =1027=). She was born in the ninth year of the reign of Ptolemy XIII, about B.C. 71, and when fourteen years old she was married to her half-brother, the priest =P-shere-en-Ptaḥ= (see his stele in Bay 27, No. =1026=). During the first twelve years of her married life she gave birth to three daughters, but no son, which caused her husband great grief. She and her husband prayed to the god I-em-ḥetep, the son of Ptaḥ, for a son, and the god, appearing to P-shere-en-Ptaḥ in a dream, promised to grant his prayer if he carried out certain works in connexion with the temple. When the priest awoke he caused the works to be taken in hand, and soon after they were completed his wife gave birth to a son who was named I-em-ḥetep, and surnamed Peṭā-Bast (see his stele in Bay 27, No. =1030=). Four years afterwards That-I-em-ḥetep died, and was buried with due ceremony by her husband, whom she addresses thus: “O my brother, my husband, my friend, the Ur-kherp-ḥem (_i.e._, high priest of Memphis), cease not to drink, to eat, to be drunken, and to marry wives, and to enjoy thyself, and to follow the desire of thy heart by day and by night; and let not sorrow or sadness find a place in thy heart during all the years which thou shalt live upon earth. Ȧmenti (_i.e._, the land of the dead) is the land of stupor and darkness, and a place of oppression for those who are therein. The august ones sleep in their mummied forms; they cannot awake to see their brethren, they cannot look upon their fathers and mothers, and they are unmindful of wives and children. The living water which the earth hath for its dwellers is stagnant water for me.... I no longer know where I am, now that I have arrived in this valley [of the dead]. Would that I had water to drink from a running stream, and one to say to me, ‘Remove not thy pitcher from the stream’! O that my face were turned towards the north wind on the river bank that the coolness thereof might quiet the anguish which is in my heart!

“He whose name is Universal Death calleth everyone to him; and they come unto him with quaking hearts, and they are terrified through their fear of him. With him is no distinction made between gods and men, and the great are even as the little in his sight. He showeth no favour to those who long for him; for he carrieth away the babe from his mother, as well as the aged man. As he goeth about on his way, all men fear him, and, though all make supplication before him, he turneth not his face towards them. Entreaty reacheth not unto him, for he will not hearken unto him that maketh supplication, and him who presenteth unto him offerings and funerary, he will not regard.”

The ideas expressed in the above extract have their origin in the materialism which found its way into Egypt under the rule of the Ptolemies.

THE ROMAN PERIOD.

Roman Period.]

Egypt, having become a province of the Roman Empire on the death of Cleopatra, B.C. 30, was forthwith placed under the rule of a Prefect, and administered like any other Roman Province. Under the strict but just rule of her new masters Egypt prospered, for trade flourished, and life and property were, on the whole, well protected by the laws of Rome. Reference has already been made (see page 255) to the Nubian kingdom founded by Piānkhi, who made Napata his capital; it must also be noted that at the same period, between B.C. 500 and the end of the Ptolemaïc rule, a second Nubian kingdom was founded by some unknown Sûdânî chief on the Island of Meroë, with a capital at Meroë, on the Nile, about 50 miles south of its junction with the Atbara. When the Romans began to rule over Egypt the =Meroïtic Kingdom= was in a flourishing state, and the authority of its sovereign, who appears to have been =Queen Ȧmenṭārit=[40] (having also the title =Candace=, which was common to all the Queens of Meroë), probably extended northwards as far as the First Cataract. In B.C. 29 Candace made a treaty with =Cornelius Gallus=, the first prefect of Egypt; but, five years later, when =Ælius Gallus= was prefect, she invaded Egyptian territory and slew the Roman garrisons of Philae and Syene. In revenge the Romans invaded Nubia and marched to Napata, which they sacked and burned; and Candace was forced to submit. From that time onward little is heard of the Kingdom of Meroë; but the pyramids which still stand near Meroë prove that the Nubians observed the old Egyptian customs in connexion with the burial of their dead in chambers under the ground. They offered sacrifices to Osiris, Isis, Nephthys, Anubis, and other gods of the cycle of Osiris, and recited the ancient formulas, which are also written in hieroglyphics on the walls of the funerary chapels; and in some instances they reproduced on the walls whole scenes, _e.g._, the Weighing of the Heart, and the Pylons of the Other World, from Ptolemaïc copies of the Book of the Dead, as for example, on the sandstone =relief from a pyramid chapel at Meroë= which is exhibited in Bay 31, No. =1049=. On the right =Queen Candace= is seated, her consort by her side, holding symbols of sovereignty, her feet resting on representatives of conquered tribes. Immediately in front of the large figure of the queen we see her pouring out libations to Osiris, and round about her are vases of wine, beer, unguents, bulls for sacrifice, etc., for the funerary feast. In her company are priests, officials, relatives, and others, who bear offerings, palm branches, etc. This relief was originally coloured red. Also may be mentioned the two =altars= with =Meroïtic Inscriptions= exhibited in Bay 30, Nos. =1050=, =1051=. The Meroïtic character has not yet been deciphered.

Tablet recording the restoration of the temple of Mut by the Emperor Tiberius Caesar, about A.D. 20.

[Southern Egyptian Gallery, Bay 27, No. 1052.]]

Tablet recording the setting up of a statue to the goddess Mut, and the restoration of certain buildings by the Emperor Tiberius Caesar, about A.D. 20.

[Southern Egyptian Gallery, Bay 29, No. 1053.]]

Nearly all the Roman emperors from Tiberius (A.D. 14) to Decius (A.D. 249) adopted Egyptian names and titles, and caused their names to be written within cartouches like those of the Pharaohs. The stele in Bay 27 (No. =1052=) states that =Tiberius= rebuilt portions of the temple of Mut at Thebes (see =Plate LI=); and another stele (Bay 29, No. =1053=) refers to the setting up by him of a statue of the goddess Mut, and the re-endowment of the portion of the temple wherein it stood (see =Plate LII=). In the reign of =Nero= (A.D. 54-69) two centurions sent into the Sûdân to report on the general condition of the country reached the marshes near Shâmbî, about 700 miles south of Kharṭûm. Tradition asserts that =Christianity= was preached in Alexandria towards the close of his reign, and that =St. Mark= arrived in that city, A.D. 69. To this period belongs stele No. =1057= (Bay 32), which was set up to mark the gratitude of the Egyptians to Nero for appointing F. Claudius Balbillus, prefect of Egypt. =Hadrian= visited Egypt twice, and founded the city of Antinoopolis in memory of his friend Antinous who was drowned in the Nile; when at Thebes he went with the Empress Sabina to view the =Colossi= (see =Plate XXXIII=). =Marcus Aurelius= (A.D. 161-180) was a just ruler and favoured Christianity in Egypt; in his reign the walls which surrounded the Sphinx at Gîzah were repaired (see stele, No. =1058=, Bay 32). =Septimius Severus= (A.D. 196) issued an edict against the Christians in Egypt, and his successor, =Caracalla= (A.D. 211), encouraged the pagan Egyptians and favoured their religion. =Decius= (A.D. 249) made a systematic attempt to destroy the Christians, and every person was called upon to offer sacrifice to the gods, or suffer death. In the reign of =Diocletian= (A.D. 284), the =Blemmyes=, a confederation of tribes who lived in the Eastern Sûdân, became so powerful that they compelled the Roman garrisons to withdraw from the =Dodekaschoinos=,[41] and the emperor was obliged to hire the =Nobadae=, or tribes of the Western Desert, to keep them in check. He also agreed to pay the Blemmyes a fixed annual sum to refrain from raiding Roman territory in Egypt, and built a temple at Elephantine wherein representatives of all the peoples concerned might swear to observe the covenant in the presence of their respective gods. Diocletian in fact abandoned the Sûdân. In 304 he issued a savage =edict against the Christians= in Egypt, and the persecution which followed it was marked with ferocious cruelty. Many thousands of Egyptians fled to the desert monasteries to avoid conscription, and embraced Christianity. From one of his buildings on the Island of Philae comes the stone bearing the names of Diocletian and =Constantine= (A.D. 324) (No. =1059=, Bay 26).

In 378 =Theodosius the Great= proclaimed Christianity the religion of his Empire, and many temples in Lower Egypt were turned at once into churches; but the ancient Egyptian gods were worshipped as usual in Upper Egypt. =Marcianus= (A.D. 450-457) invaded Nubia and punished the Blemmyes and Nobadae for raiding Roman territory; they paid a huge fine, gave hostages for their future good behaviour, and made an agreement to keep the peace for one hundred years. In return they stipulated that they should be allowed to make pilgrimages annually to Philae, and to borrow the statue of Isis from time to time, so that they might take it about the country, and give the people the opportunity of invoking the protection and blessing of the goddess. In the first half of the sixth century the Nubians =embraced Christianity=, and =Silko=, king of the Nobadae, founded a kingdom having its capital at Dongola. During the reign of =Justinian= (A.D. 527-565) the hundred years’ truce came to an end, and the Blemmyes and Nobadae again began to give trouble. Justinian, believing that the cause of the revolt was the annual pilgrimage to Philae, sent his officer Narses thither, with strict orders to close the temples of Isis. Narses threw the priests of Isis into prison, confiscated the revenues of the goddess, and carried off the statues of the gods of Philae to Constantinople.

In the reign of =Heraclius= the Persians, under Chosroës, invaded Egypt (A.D. 619), which they held for ten years. Owing to the desertion from the Persians of the Arab tribes, who had now attached themselves to the victorious troops of =Muḥammad the Prophet= (born at Mekkah, Aug. 20, A.D. 570, died in June, 632), Heraclius was able to attack the Persians, in Syria, and defeating them became master of Egypt once more. In =640= =ʿAmr Ibn al-Âṣî=, the general of the Khalîfa Omar, conquered Egypt, and thus the country became a province of the newly-founded Arab Empire.

During the rule of the Romans, which lasted from B.C. 30 to A.D. 640, the Greek language entirely superseded Egyptian for official purposes, and it was also usually employed in the funerary inscriptions. Interesting examples are the stele of =Politta=, inscribed with a metrical text (Bay 26, No. =1083=), and the stele of =Artemidorus= (Bay 26, No. =1084=). On the =pillar altar= (Bay 31, No. =1086=) is a dedication in Greek to the god Serapis of the city of Canopus; and on the square sandstone slab (Bay 26, No. =1087=) is a very interesting but difficult text recording the cleansing and restoration of some public building near the town of Kom Ombo in Upper Egypt, whilst Gabriel was Duke of the Thebaïd. Other interesting inscriptions in Greek are found in =ostraka=, or potsherds, many of which are dated in the reigns of Claudius, Nero, Vespasian, Trajan, Antoninus, Sabinus, Pertinax, etc., will be found exhibited in Table-case C in the Third Egyptian Room. During the early centuries of Roman rule the Egyptians continued to mummify their dead, and to bury them with the ancient rites and ceremonies. The use of the funerary stele or tablet continued down to the fourth century A.D.; but the gods represented on them appeared in different forms, and Greek or demotic took the place of hieroglyphics. In the region about Thebes and to the south of that city the cult of Osiris and Isis continued until about A.D. 560, and a simple system of mummification was practised in connexion with the worship of the dead.

[Southern Egyptian Gallery, Bay 30, No. 1156.]]

The most important event during the rule of the Romans was the =introduction of Christianity by St. Mark= the Apostle, who, according to tradition, preached the Gospel in Alexandria about A.D. 69. The knowledge of the new religion spread rapidly, and converts multiplied and, though no direct proof is forthcoming at present, there is reason to think that before the middle of the second century an account of the life of Christ and His words and works existed in the Egyptian tongue. Men who had embraced Christianity retired into the desert to lead a life of austerity and contemplation, among whom may be mentioned =Frontonius=, who collected seventy disciples, and withdrew to the Nitrian Desert between A.D. 138 and 161, and =Paul the Anchorite=, who died about A.D. 250, aged 113 years. The life and teaching of =Anthony=, born 250, died 355, induced thousands to become monks. =Pachomius=, in 320, systematized monasticism, but he required the recluses to work for their living whilst they cultivated spiritual excellences. Women as well as men flocked to the desert, and =nunneries= existed in many places in Egypt. The number of such recluses was great; at Nitria alone there were 5,000 monks, and, in addition, 600 lived solitary lives in the neighbouring desert. At Oxyrhynchus there were 10,000 monks, and the bishop had charge of 20,000 nuns. In the monasteries of Nitria and Panopolis, and elsewhere, the Holy Scriptures were translated from Greek into Egyptian (_i.e._, =Coptic=, see pages 35-39) and Syriac, and other Oriental languages; and copies of them were carried by monks and fugitive Christians into Nubia, and even into remote Abyssinia, by way of the Blue Nile. In the Oases of the Western Desert were numbers of Christians in the fourth and fifth centuries; wherever the monk went he took Christianity with him. Still, in spite of the spread of the new religion, the beliefs which the Egyptians had received from their pagan ancestors also flourished in Egypt for centuries after the preaching of St. Mark, and people of all classes clung to their amulets, and words of power, and magical ceremonies, even after they had embraced Christianity. For a very long time the =Cross= was regarded as an amulet possessing the greatest magical power possible, and the =Name= of Christ was held to be the greatest of all words of power.

[Southern Egyptian Gallery, Bay 32, No. 1145.]]

[Southern Egyptian Gallery, Bay 30, No. 1160.]]

The principal doctrine of the Egyptian Christians, or =Copts=, is that God the Father and Christ are of =one and the Same nature=; Arius held that God and Christ are only =similar in nature=, and was declared a heretic. The Copts are called =Monophysites=, because they believed, and still believe, that Christ is of one nature only, and =Jacobites= because their views as to the nature of Christ are identical with those of one Jacob, a famous preacher of the Monophysite doctrine. The head of the Coptic Church is the =Patriarch=, who is chosen from among the monks of the Monastery of St. Anthony in the Red Sea Desert. The Copts attach great importance to =Baptism=, they face the East when praying, and they pray seven times a day. They make use of Confession, and keep five Fasts and seven Festivals. The Copts were persecuted severely in the reigns of Hadrian, Decius, Diocletian, and Julian the Apostate (A.D. 361), but the cruellest of the persecutions of the Roman emperors was that of Diocletian in 304. The Copts commemorated the sufferings of their community on this occasion by making the =Era of the Martyrs=, by which they date their documents, begin with the day of Diocletian’s accession to the throne, _i.e._, =August 29th, A.D. 284=. In the reign of Justinian the Copts split up into two great parties, _i.e._, the =Melkites=, or Royalists, which included all those who were in the service of the Government, and the =Jacobites=, or ordinary inhabitants of the country; henceforward each party chose its own Patriarch. The dissensions between them materially aided the Conquest of Egypt by the Arabs.

Side by side with Christianity there also sprang up in Egypt, under Roman rule, a number of sects to which the title “Gnostic” has been given. They derived many of their views and beliefs from the religion of the ancient Egyptians, and they admitted into their system many of the old gods, _e.g._, Khnemu, Ptaḥ, Rā, Ȧmen, Thoth, Osiris, etc. The founders of =Gnosticism=, a word derived from the Greek _gnosis_, “knowledge,” claimed to possess a =superiority of knowledge= in respect of things divine and celestial, and they regarded the knowledge of God as the truest perfection of knowledge. The characteristic god of the Gnostics was =Abrasax=, or =Abraxas=, and he represented the ONE who embraced ALL within himself. They attributed magical properties to stones, which, when cut into certain forms, and inscribed with legends, or mystic names, words, and letters, afforded, they thought, protection against moral and physical evil. An unusually fine collection of =Gnostic Gems= and =Amulets= is exhibited in Table-case N, in the Fourth Egyptian Room: No. =1= speaks of the “Father of the World, the God in Three Forms”; No. =18= shows us the lion-headed serpent =Knoumis= and the mystic symbol [symbol]; No. =25= makes the Osiris-Christ to be Jah of the Hebrews, and also Alpha and Omega; Nos. =36=, =37=, and =44= have figures of =Abraxas= cut upon them; No. =87= mentions Solomon’s Seal, No. =110=, the six Archangels; and of peculiar interest are No. =231=, engraved with a representation of the =Crucifixion=, and No =469=, engraved with a representation of the =Birth of Christ=.

THE ARAB PERIOD.

A.D. 640-1517.

As the Arabs were materially assisted in their conquest of Egypt by the Copts, the new masters of the country treated the latter with great consideration for about 100 years; but, from A.D. 750 onwards, they persecuted their Christian subjects at intervals with great severity. The non-Christian inhabitants of the country embraced =Islâm=, or the doctrine of Muḥammad the Prophet, and, with the religion of the Muslims, the knowledge of the Arabic language spread throughout Egypt. It gradually superseded Egyptian, or Coptic, and about the end of the twelfth century it became the common language of the country, Coptic ceasing to be spoken except in monasteries and remote villages. In 642 the Arabs, under ʿAbd-Allah bin Sa’ad, occupied the Egyptian Sûdân, and ten years later they marched to Dongola, destroyed the church and the town, and levied an annual tribute, or =Baḳṭ=, consisting of 360 or 365 men upon the Nubians, which was paid with more or less regularity for nearly 500 years. On several occasions the Arabs invited the Christians of Nubia to embrace Islâm, but the latter steadily rejected the offer, paid their tribute, and continued to worship God according to the teachings of their Jacobite priests, who were appointed to their office by the Patriarch of Alexandria. Many hundreds of churches were built in the Sûdân between A.D. 540, when the Christian religion was established by Silko, king of the Nobadae, and 1450, when the Christian kingdom of Alwa, on the Blue Nile, was destroyed. During the greater part of these 900 years the Liturgy was recited in Greek, and the services were conducted after the manner laid down by the spiritual authorities in Alexandria. Certain Books of the Bible and various Offices were translated into =Nûbî=, the language of the country; but of these few remains are extant.

Sepulchral tablet set up in memory of Apa Paḥomo, the head of a monastic settlement. On the right is a figure of Saint Victor, and on the left a figure of Saint Apakene.

VIIth to Xth century, A.D.

[Southern Egyptian Gallery, Bay 30, No. 1103.]]

In Egypt the Copts founded and maintained many monasteries, and built many churches; and from these come two remarkable series of monuments, inscribed in Greek and Coptic, which are exhibited in Bays =28=, =30=, and =32= of the Southern Egyptian Gallery. The greater number of them belong to the period between 600 and 1000 A.D., and among them may be noted:—The stele of =Isos=(?), inscribed in Greek with a prayer to the “God of Spirits” (Bay 26, No. =1094=); the stele of =Paḥomo= (see =Plate LIII=), the father of a monastic settlement, with figures of the military saints =Apakene= and =Victor= (Bay 30, No. =1103=); the =apse= from the shrine of a saint, on which are sculptured vine branches, with doves seated on them, and figures of flowers, shells, fish, etc.: a very interesting object (Bay 32, No. =1104=); the stele of =John the Deacon=, inscribed with a =lament= on the bitterness of death (Bay 30, No. =1105=); an =altar slab= from a church (Bay 32, No. =1106=); three stelae, inscribed with =invocations= to saints (Bays 30, 32, Nos. =1107-1109=); =apse= from a shrine of a saint from a church at Philae (Bay 30, No. =1113=); and a group of stelae commemorating the holy women =Hêlenê=, daughter of Peter, deacon and steward of the Church of St. John, in Esna, in Upper Egypt (Bay 30, No. 1115), =Sara=, =Rachel=, =Teucharis=, =Troïs=, and =Rebecca= (Bay 32, Nos. =1116-1120=). Many of the sepulchral stelae are richly sculptured with pediments of shrines, pillars with elaborate carvings, figures of doves, and everywhere are prominent the cross, which is assumed to be identical with the _ānkh_ 𓋹, the old Egyptian symbol of “life,” and the =crown=. On several of them also are seen Alpha and Omega, Α Ω. The most elaborately decorated stele is that which was set up for the child =Mary= in the old church at Ṣûhâḳ. The design is good, the cutting excellent, and it is one of the finest examples extant of this class of monument (Bay 32, No. =1123=).[42] A very interesting group of =Coptic documents=, consisting of affidavits, letters, invoices, contracts, extracts from the Scriptures and from liturgies, hymns, etc., is exhibited in Table-case M in the Fourth Egyptian Room. In division 4 of the same case is a good collection of =Coptic crosses=, pendants with figures of St. George, etc., from Panopolis. Several very fine examples of =linenwork= from Coptic graves and churches will be found in Table-cases E and J in the Third Egyptian Room, and a handsome =bier cloth= in Wall-cases 70 and 71, in the Second Egyptian Room.

[Southern Egyptian Gallery, Bay 30, No. 1136.]]

[Southern Egyptian Gallery, Bay 32, No. 1117.]]

Soon after the Arabs had conquered Egypt, they found it necessary to keep a strong garrison at Syene, the modern Aswân. In order to relieve the soldiers of the garrison from the duty of a pilgrimage to Mekkah, an order was issued from Fosṭâṭ, the first Arab capital in Egypt, near Old Cairo, that a pilgrimage to Aswân counted as a pilgrimage to Mekkah; hence for some two or three hundred years Aswân was regarded as a holy place, and pious Muslims were brought there from all parts to be buried. A collection of =gravestones inscribed in Kûfî=, or Kufic, a form of Arabic writing, from the old Muḥammadan cemetery at Aswân, is exhibited in the Second Northern Gallery (Wall-cases 52-54). The oldest example is that of Azhar, son of ʿAbd as-Salâm, who died in the year of the Hejira 252 = A.D. 866.

The Arab dynasties which ruled Egypt and the Sûdân between 656 and 1517 are as follows:—

=ʿOmayyad= Khalîfas[43] A.D. 661 - 750.
=ʿAbbâsid= Khalîfas ” 750 - 868.
=Tûlûnid= Khalîfas ” 868 - 913.
=Fâṭimid= Khalîfas ” 913 - 1193.
=Ayyûbid= Khalîfas ” 1193 - 1249.
=Baḥrite= Mamlûks ” 1249 - 1382.
=Circassian Mamlûks=[44] ” 1382 - 1517.

The Arab domination came to an end in 1517, when Selim, sultân of Turkey, conquered the country, and =Egypt became a Turkish Province=, or Pashalik.

A LIST OF THE PRINCIPAL KINGS OF EGYPT.

PREDYNASTIC PERIOD.

Kings of Lower Egypt.

1. .. .. u.
2 Seka.
3 Khaȧu.
4 Tȧu.
5 Thesh.
6 Neheb.
7 Uatch-nār, or Uatch-ȧnt.
8 Mekha.
9. .. .. a [10 ff. wanting].

DYNASTIC PERIOD.

First Dynasty.

B.C. 4400.

Menȧ (Menes).
Tetȧ.
Ȧteth.
Ȧta.
Semti (Ṭen).
Merpeba (Āt-ȧb).
Ḥu (Smerkha).
Sen (or, Qebḥ).

Second Dynasty.

B.C. 4133.

Neterbaiu, or Betchau, or Besh.
Ḥetep-Sekhemui.
Kakauu.
Baenneter.
Uatchnes.
Perȧbsen.
Senṭ.
Neferka-Rā.
Neferka-Seker.
Ḥetchefa.

Third Dynasty.

B.C. 3966.

Sanekht.
Bebi (Tchatchai).
Nebka-Rā.
Tcheser.
Tetȧ (Ḥen-nekht).
Setches.
Neferka-Rā Ḥuni.

Fourth Dynasty.

B.C. 3733.

Seneferu.
Shaȧru.
Khufu (Cheops).
Ṭeṭf-Rā.
Khāf-Rā (Chephren).
Menkau-Rā (Mykerinos).
Shepseskaf.
Sebekka-Rā.
I-em-ḥetep.

Fifth Dynasty.

B.C. 3566.

Userkaf.
Saḥu-Rā.
Neferȧrika-Rā.
Shepseska-Rā.
Khānefer-Rā.
Useren-Rā Ȧn.
Menkau-Ḥeru.
Ṭeṭka-Rā Ȧssȧ.
Unȧs.

Sixth Dynasty.

B.C. 3330.

Tetȧ.
Userka-Rā Ȧti.
Pepi I.
Meren-Rā I.
Pepi II.
Meren-Rā II.

Eleventh Dynasty.

B.C. 2600.

Ȧntef, the Erpā.
Ȧntef Uaḥ ānkh.
Ȧntef Nekht-neb-ṭep-nefer.
Menthu-ḥetep I.
Menthu-ḥetep II.
Menthu-ḥetep III.
Menthu-ḥetep IV.
Menthu-ḥetep V.
Menthu-ḥetep VI.
Menthu-ḥetep VII.

Twelfth Dynasty.

B.C. 2466.

Ȧmenemḥāt I.
Usertsen I.
Ȧmenemḥāt II.
Usertsen II.
Usertsen III.
Ȧmenemḥāt III.
Ḥer.
Ȧmenemḥāt IV.
Usertsen IV.
Sebek-neferu-Rā.

Eighteenth Dynasty.

Ȧāḥmes I ⎫ B.C. 1600.
Ȧmen-ḥetep I ⎭

Thothmes I ⎫
Thothmes II ⎪ B.C. 1550.
Ḥātshepset ⎪
Thothmes III ⎭

Ȧmen-ḥetep II, B.C. 1500.

Thothmes IV ⎫ B.C. 1450.
Ȧmen-ḥetep III ⎭

Ȧmen-ḥetep IV (or Khu-en-Ȧten) ⎫
Tutānkh-Ȧmen ⎪ B.C. 1400.
Ȧi ⎪
Ḥeruemḥeb ⎭

Nineteenth Dynasty.

Rameses I ⎫ B.C. 1350.
Seti I ⎭

Rameses II, B.C. 1330.
Meren-Ptaḥ.
Ȧmenmeses, B.C. 1250.
Sa-Ptaḥ.
Seti II.
Ȧrsu, the Syrian.

Twentieth Dynasty.

Set-nekht.
Rameses III, B.C. 1200.
Rameses IV.
Rameses V.
Rameses VI.
Rameses VII.
Rameses VIII.
Rameses IX.
Rameses X, B.C. 1133.
Rameses XI.
Rameses XII.

Twenty-first Dynasty.

B.C. 1100.

_At Tanis._

Nes-Ba-neb-Ṭeṭṭeṭ.
Pasebkhānut I.
Ȧmen-em-Ȧpt.
Sa-Ȧmen.
Pasebkhānut II.

_At Thebes._

Ḥer-Ḥeru.
Paiānkh.
Pai-Netchem I.
Men-kheper-Rā.
Pai-Netchem II.

Twenty-second Dynasty.

B.C. 966.

[Buiu-uaua, the founder.]

Shashanq I (Shishak).
Uasarken I.
Thekeleth I.
Uasarken II.
Shashanq II.
Thekeleth II.
Uasarken III.
Thekeleth III.
Shashanq III.
Pamȧi.
Shashanq IV.

Twenty-third Dynasty.

B.C. 750.

Peṭā-Bast.
Uasarken IV.
Tafnekht I.

Twenty-fourth Dynasty.

B.C. 733.

Bocchoris.
Tafnekht II.

Twenty-fifth Dynasty.

B.C. 700.

Kashta.
Piānkhi.
Shabaka (Sabaco).
Shabataka.
Taharqa (Tirhâḳâh).
Tanuath-Ȧmen.

Twenty-sixth Dynasty.

B.C. 666.

Psemthek I (Psammetichus).
Nekau (Necho).
Psemthek II.
Uaḥȧb-Rā (Ḥophra).
Ȧāḥmes II (Amāsis).
Psemthek III.

Twenty-seventh Dynasty.

B.C. 527.

Cambyses.
Darius I (Hystaspes.)
Xerxes I.
Artaxerxes.
Darius II.

Twenty-eighth Dynasty.

Amyrtaios.

Twenty-ninth Dynasty.

B.C. 399.

Naifaauruṭ.
Haḳer.
Psamut.

Thirtieth Dynasty.

B.C. 378.

Nekht-Ḥeru-ḥebt (Nektanebês).
Tcheḥrȧ (Teôs).
Nekht-nebf (Nektanebos).

Thirty-first Dynasty.

Darius III, B.C. 336.

Macedonians.

B.C. 340.

Alexander the Great.
Philip Arrhidaeus.
Alexander II.

Ptolemies.

B.C. 305-30.

Ptolemy I.
Ptolemy II.
Ptolemy III.
Ptolemy IV.
Ptolemy V.
Ptolemy VI.
Ptolemy VII.
Ptolemy VIII.
Ptolemy IX.
Ptolemy X.
Ptolemy XI.
Ptolemy XII.
Ptolemy XIII. ⎫
Cleopatra. ⎭
Ptolemy XIV.
Ptolemy XV.
Ptolemy XVI.

CARTOUCHES OF THE PRINCIPAL KINGS OF EGYPT.

𓆥𓍹𓐼𓏠𓐰𓈖𓇋𓐽𓍺 MENȦ.

𓆥𓍹𓐼𓈉𓐰𓈉𓏏𓐰𓏭𓐽𓍺 SEM-TI.

𓆥𓍹𓐼𓌻𓐰𓂋𓊸𓐰𓏤𓊪𓐰𓈖𓐽𓍺 MER-BA-PEN. (MER-P-BA.)

𓆥𓍹𓐼𓀘𓐽𓍺 SEMSU, or 𓆥𓍹𓐼𓀜𓐽𓍺 ḤU (or NEKHT)?

𓆥𓍹𓐼𓈎𓃀𓎛𓐽𓍺 or 𓍹𓐼𓈎𓃀𓎛𓅱𓏁𓐽𓍺 QEBḤ.

𓆥𓍹𓐼𓊹𓅢𓐽𓍺 NETER-BAIU, _i.e._, 𓍹𓐼𓃀𓈚𓐽𓍺 BESH, or 𓍹𓐼𓃀𓍑𓅱𔊻𓐽𓍺 BETCHAU.

𓆥𓍹𓐼𓂓𓂺𓐰𓂺𓐰𓂺𓐽𓍺 KA-KAU.

𓆥𓍹𓐼𓊸𓃝𓊹𓈖𓐽𓍺 BA-EN-NETER.

𓆥𓍹𓐼𓉐𓐰𓂋𓄣𓋴𓈖𓐽𓍺 PER-ȦB-SEN.

𓆥𓍹𓐼𓋴𓈖𓐰𓂧𓇋𓐽𓍺 SENṬȦ.

𓆥𓍹𓐼𓧲𓐰𓂋𓐽𓍺 TCHESER.

𓆥𓍹𓐼𓏏𓐰𓏏𓇋𓐽𓍺 TETȦ (ḤEN-NEKHT.) or 𓆥𓍹𓐼𓧥𓐰𓂋𓏏𓐰𓏏𓇋𓐽𓍺 TCHESERTETȦ.

𓆥𓍹𓐼𓇳𓄤𓂓𓐽𓍺 NEFER-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓎛𓀜𓈖𓐰𓏭𓐰𓂡𓐽𓍺 ḤUNI.

𓆥𓍹𓐼𓋴𓄤𓆑𓐰𓂋𓅱𓐽𓍺 SENEFERU.

𓆥𓍹𓐼𓐍𓅱𓆑𓅱𓐽𓍺 KHUFU. (CHEOPS.)

𓆥𓍹𓐼𓇳𓊽𓆑𓐽𓍺 ṬEṬ-F-RĀ.

𓆥𓍹𓐼𓇳𓈍𓆑𓐽𓍺 KHĀ-F-RĀ. (CHEPHREN.)

𓆥𓍹𓐼𓇳𓏠𓂓𓐱𓂓𓐰𓂓𓐽𓍺 MEN-KAU-RĀ. (MYCERINUS.)

𓆥𓍹𓐼𓀼𓊃𓐰𓊃𓂓𓐰𓆑𓐽𓍺 SHEPSES-KA-F.

𓆥𓍹𓐼𓇳𓆋𓂓𓐽𓍺 SEBEK-KA-RĀ.

𓆥𓍹𓐼𓇍𓅓𓊵𓐰𓏏𓐱𓊪𓐽𓍺 I-EM-ḤETEP.

𓆥𓍹𓐼𓄊𓋴𓂓𓐰𓆑𓐽𓍺 USR-KA-F.

𓆥𓍹𓐼𓇳𓃅𓅱𓐽𓍺 SAḤ-U-RĀ.

𓆥𓍹𓐼𓇳𓀼𓋴𓋴𓂓𓐽𓍺 SHEPSES-KA-RĀ.

𓆥𓍹𓐼𓇳𓐰𓈖𓄊𓋴𓂋𓐽𓍺 USR-EN-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓆛𓐰𓈖𓐽𓍺 ȦN.

𓆥𓍹𓐼𓅃𓏠𓂓𓐱𓂓𓐰𓂓𓐽𓍺 MEN-KAU-ḤERU.

𓆥𓍹𓐼𓇳𓊽𓂓𓐽𓍺 ṬEṬ-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓊃𓐰𓊃𓇋𓐽𓍺 ȦSSȦ.

𓆥𓍹𓐼𓃹𓐰𓈖𓇋𓋴𓐽𓍺 UNȦS.

𓆥𓍹𓐼𓏏𓐰𓏏𓇋𓐽𓍺 TETȦ, or 𓍹𓐼𓏏𓐰𓏏𓇋𓌻𓐰𓈖𓊪𓐰𓏏𓎛𓐽𓍺 TETȦ-MER-EN-PTAḤ. (Tetȧ
beloved of Ptaḥ.)

𓆥𓍹𓐼𓇳𓐰𓌻𓇌𓐽𓍺 MERI-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓊪𓐰𓊪𓇌𓐽𓍺 PEPI (I.).

𓆥𓍹𓐼𓇳𓐰𓌻𓂋𓐰𓈖𓐽𓍺 MER-EN-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓅇𓅓𓎂𓐰𓆑𓐽𓍺
TCHEFAU-EM-SA-F.

𓆥𓍹𓐼𓇳𓄤𓂓𓐽𓍺 NEFER-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓊪𓐰𓊪𓇌𓐽𓍺 PEPI (II.).

𓆥𓍹𓐼𓇳𓌻𓐰𓈖𓅇𓅓𓎂𓐰𓆑𓐽𓍺 RĀ-MER-EN-TCHEFAU-EM-SA-F.

𓆥𓍹𓐼𓇳𓄣𓌻𓇌𓐽𓍺 RĀ-MERI-ȦB, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓄡𓐰𓏏𓇌𓐽𓍺 KHATI.

𓆥𓍹𓐼𓇳𓂓𓌻𓇌𓐽𓍺 RĀ-KA-MERI.

𓂋𓐰𓊪𓐰𓂝 ERPĀ 𓄂𓐰𓂝 ḤĀ 𓏎𓈖𓐰𓏏𓐰𓆑𓇋 ȦNTEF-Ȧ. The ERPĀ and ḤĀ, ȦNTEF-Ȧ.

𓆥𓍹𓐼[𓇳]𓎟𓐑𓐰𓏏𓐽𓍺 NEB-ḤAPT-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏠𓐰𓈖𓍿𓐰𓊵𓐰𓏏𓐱𓊪𓐽𓍺
MENTH-ḤETEP.

𓆥𓍹𓐼𓇳𓎟𓇾𓐰𓇾𓐽𓍺 NEB-TAUI-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏠𓐰𓈖𓍿𓐰𓊵𓐰𓏏𓐱𓊪𓐽𓍺
MENTH-ḤETEP.

𓆥𓍹𓐼𓇳𓎟𓊤𓐽𓍺 NEB-ḤAP-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏠𓐰𓈖𓍿𓐰𓊵𓐰𓏏𓐱𓊪𓐽𓍺
MENTH-ḤETEP.

𓆥𓍹𓐼𓇳𓌻𓋹𓐽𓍺 MER-ĀNKH-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏠𓐰𓈖𓐰𓍿𓅱𓊵𓐰𓏏𓐱𓊪𓐽𓍺
MENTHU-ḤETEP.

𓆥𓍹𓐼𓇳𓋴𓋹𓂓𓐽𓍺 SE-ĀNKH-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏠𓐰𓈖𓐰𓍿𓅱𓊵𓐰𓏏𓐱𓊪𓐽𓍺
MENTHU-ḤETEP.

𓆥𓍹𓐼𓇳𓏣𓉔𓐰𓂋𓁷𓐰𓏤𓐙𓐰𓏛𓐽𓍺 RĀ-SESHESH-HER-ḤER-MAĀT, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓏎𓉼𓈖𓐰𓏏𓐰𓆑𓐽𓍺 ȦNTEF-ĀA (I.).

𓅭𓐴𓇳 𓍹𓐼𓏎𓈖𓐰𓏏𓐰𓆑𓉻𓐽𓍺 son of the Sun, ȦNTEF-ĀA (II.).

𓆥𓍹𓐼𓇳𓏣𓄋𓐰𓊪𓐱𓏲𓀁𓌷𓐰𓏛𓆄𓐽𓍺 RĀ-SESHESH-ȦPU-MAĀT, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓏎𓈖𓐰𓏏𓐰𓆑𓉻𓐰𓏛𓐽𓍺 ȦNTEF-ĀA (III.).

𓆥𓍹𓐼𓅭𓐴𓇳𓏎𓈖𓐰𓏏𓐰𓆑𓉼𓐽𓍺 son of the Sun, ȦNTEF-ĀA (IV.).

𓆥𓍹𓐼𓇳𓋞𓆣𓐽𓍺 NUB-KHEPER-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏎𓈖𓐰𓏏𓐰𓆑𓐽𓍺 ȦNTEF.

𓆥𓍹𓐼𓇳𓋴𓊵𓐰𓏏𓐱𓊪𓄣𓐽𓍺 SEḤETEP-ȦB-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓅓𓄂𓐰𓏏𓐽𓍺
ȦMEN-EM-ḤĀT (I.).

𓆥𓍹𓐼𓇳𓆣𓂓𓐽𓍺 KHEPER-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓄊𓋴𓂋𓐰𓏏𓊃𓐰𓈖𓐽𓍺
USERTSEN (I.). (SESONCHOSIS.)

𓆥𓍹𓐼𓇳𓋞𓂓𓐱𓂓𓐰𓂓𓐽𓍺 NUB-KAU-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓅓𓄂𓐰𓏏𓐽𓍺
ȦMEN-EM-ḤĀT (II.).

𓆥𓍹𓐼𓇳𓈍𓆣𓐽𓍺 KHEPER-KHĀ-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓄊𓋴𓂋𓐰𓏏𓊃𓐰𓈖𓐽𓍺
USERTSEN (II.).

𓆥𓍹𓐼𓇳𓈍𓂓𓐱𓂓𓐰𓂓𓐽𓍺 KHĀ-KAU-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓄊𓋴𓂋𓐰𓏏𓊃𓐰𓈖𓐽𓍺
USERTSEN (III.).

𓆥𓍹𓐼𓇳𓐰𓈖𓌷𓐰𓂝𓏏𓐽𓍺 MAĀT-EN-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓅓𓄂𓐰𓏏𓐽𓍺
ȦMEN-EM-ḤĀT (III.).

𓆥𓍹𓐼𓇳𓌷𓐰𓂝𓊤𓅱𓐽𓍺 MAĀ-KHERU-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓅓𓄂𓐰𓏏𓐽𓍺
ȦMEN-EM-ḤĀT (IV.).

𓆥𓍹𓐼𓇳𓄫𓄣𓐽𓍺 RĀ-ȦU-ȦB, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓁷𓐰𓂋𓈐𓐽𓍺 ḤER.

𓆥𓍹𓐼𓇳𓆋𓄤𓄤𓄤𓐽𓍺 SEBEK-NEFERU-RĀ.

𓆥𓍹𓐼𓇳𓐍𓐰𓂤𓇾𓐰𓇾𓐽𓍺 KHU-TAUI-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓅃𓎼𓄑𓐰𓄑𓐽𓍺
ḤERU-NEST(?)-TAUI(?).

𓎟𓇾𓐰𓇾𓍹𓐼𓄣𓐰𓏤𓇋𓐰𓂝𓈗𓐽𓍺 ȦĀ-ȦB.

𓊹𓄤 Neter nefer Beautiful God, 𓍹𓐼𓇳𓐰𓉻𓐰𓂝𓄣𓐰𓇾𓐰𓇾𓐽𓍺 ĀA-ȦB-TAUI-RĀ, 𓅭𓐴𓇳
son of the Sun, 𓍹𓐼𓇋𓀁𓊪𓐰𓊪𓇋𓐽𓍺 ȦPEPȦ.

𓊹𓄤 Neter nefer 𓍹𓐼𓇳𓐰𓉻𓐰𓂝𓈎𓐰𓈖𓐰𓈖𓐽𓍺 ĀA-QENEN-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇋𓀁𓊪𓐰𓊪𓇋𓐽𓍺 ȦPEPȦ.

𓆥𓍹𓐼𓃩𓉻𓐰𓄇𓐱𓄇𓐽𓍺 ĀA-PEḤ-TI-SET, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓋟𓏏𓐰𓏭𓃩𓐽𓍺
NUBTI(?).

𓆥𓍹𓐼𓇳𓋴𓮆𓈖𓐽𓍺 SE-USER-EN-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓐍𓇌𓄿𓈖𓐽𓍺 KHIAN.

𓆥𓍹𓐼𓋴𓇳𓐰𓈎𓈖𓐰𓈖𓐰𓂡𓐽𓍺 SEQENEN-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏏𓐱𓆇𓐰𔏇𓐰𓏥𓉻𓐰𓏛𓐽𓍺
TAU-ĀA.

𓆥𓍹𓐼𓋴𓇳𓐰𓈎𓈖𓐰𓈖𓐰𓂡𓐽𓍺 SEQENEN-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏏𓐱𓆇𓐰𔏇𓐰𓏥𓉻𓐰𓏛𓉼𓏜𓐽𓍺
TAU-ĀA-ĀA.

𓆥𓍹𓐼𓇳𓐰𓊃𓐰𓈎𓈖𓐰𓈖𓐽𓍺 SEQENEN-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏏𓐱𓆇𓐰𔏇𓐰𓏥𓉻𓐰𓈎𓐰𓈖𓂡𓐽𓍺
TAU-ĀA-QEN.

𓆥𓍹𓐼𓇳𓇅𓆣𓐽𓍺 UATCH-KHEPER-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓂓𓐰𓏤𓀭𓄠𓋴𓐽𓍺 KAMES.

𓆥𓍹𓐼𓇳𓐰𓊃𓏄𓎟𓐽𓍺 RĀ-SEKHENT-NEB, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇳𓐰𓊃𓈖𓐰𓆱𓐰𓐍𓐱𓏏𓂡𓐰𓈖𓐽𓍺 RĀ-SEKHENT-EN.

𓆥𓎟𓐰𓇾𓐰𓇾𓍹𓐼𓇳𓎟𓐰𓄇𓐱𓄇𓐽𓍺 NEB-PEḤTI-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇺𓄠𓋴𓐽𓍺
ȦĀḤMES. (AMĀSIS I.)

𓆥𓍹𓐼𓇳𓧲𓂓𓐽𓍺 TCHESER-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓊵𓐰𓏏𓐱𓊪𓐽𓍺
ȦMEN-ḤETEP. (AMENOPHIS I.)

𓆥𓍹𓐼𓇳𓐰𓉻𓆣𓂓𓐽𓍺 ĀA-KHEPER-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓅝𓐰𓏏𓐱𓏭𓄠𓋴𓐽𓍺
TEḤUTI-MES. (THOTHMES I.)

𓆥𓍹𓐼𓇳𓐰𓉻𓆣𓈖𓐽𓍺 ĀA-KHEPER-EN-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓅝𓐰𓏏𓐱𓏭𓄠𓐰𓊃𓄤𓈍𓐰𓏥𓐽𓍺 NEFER-KHĀU-TEḤUTI-MES. (THOTHMES II.)

𓆥𓍹𓐼𓇳𓁦𓂓𓐽𓍺 MAĀT-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓎸𓄂𓐲𓏏𓐰𓏏𓀼𓏪𓐽𓍺
ḤĀT-SHEPSET-KHNEM-ȦMEN. (QUEEN HATSHEPSU.)

𓆥𓍹𓐼𓇳𓏠𓆣𓐽𓍺 MEN-KHEPER-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓅝𓐰𓏏𓐱𓏭𓄠𓋴𓐽𓍺
TEḤUTI-MES. (THOTHMES III.)

𓆥𓍹𓐼𓇳𓐰𓉻𓆣𓏪𓐽𓍺 ĀA-KHEPERU-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓊵𓊹𓋾𓉺𓐽𓍺
ȦMEN-ḤETEP NETER ḤEQ ȦNNU. (AMENOPHIS II.)

𓆥𓍹𓐼𓇳𓐰𓏠𓆣𓏪𓐽𓍺 MEN-KHEPERU-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓅝𓐰𓏏𓐱𓏭𓄠𓋴𓈍𓐰𓈍𓐰𓏦𓐽𓍺
TEḤUTI-MES-KHĀ-KHĀU. (THOTHMES IV.)

𓆥𓍹𓐼𓇳𓁧𓎟𓐽𓍺 NEB-MAĀT-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓊵𓋾𓋆𓐽𓍺
ȦMEN-ḤETEP ḤEQ UAST. (AMENOPHIS III.)

𓇓𓈞𓐰𓏏 SUTEN ḤEMT 𓍹𓐼𓍘𓇌𓏭𓁗𓐽𓍺 THI. (A MESOPOTAMIAN WIFE OF AMENOPHIS
III.)

𓆥𓍹𓐼𓞝𓄤𓆣𓏪𓇳𓐰𓌡𓐰𓈖𓐽𓍺 NEFER-KHEPERU-RĀ UĀ-EN-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇋𓏠𓐰𓈖𓊵𓊹𓋾𓋆𓐽𓍺 ȦMEN-ḤETEP NETER ḤEQ UAST. (AMENOPHIS IV.)

or 𓍹𓐼𓇋𓏏𓐰𓈖𓐰𓇳𓅜𓐴𓐍𓈖𓐽𓍺 KHU-EN-ȦTEN.

𓇓𓈞𓐰𓏏 SUTEN ḤEMT Royal wife, 𓅨𓐴𓏏𓐰𓂋 URT great lady. 𓍹𓐼𓇋𓏏𓐰𓈖𓐰𓇳𓄤 𓄤𓄤𓄤
𓄤𓏏𓐰𓏭𓇍𓍘𓁗𓐽𓍺 NEFER NEFERU-ȦTEN NEFERTI-ITH.

𓆥𓍹𓐼𓇳𓋹𓆣𓏪𓐽𓍺 ĀNKH-KHEPERU-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇳𓐰𓊃𓐰𓉻𓂓𓃒𓂡𓐰𓆣𓏪𓐽𓍺
SĀA-KA-NEKHT-KHEPERU-RĀ.

𓆥𓍹𓐼𓇳𓆣𓏪𓎟𓐽𓍺 NEB-KHEPERU-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓏏𓐰𓏏𓅱𓋹𓋾𓉺𓇓𓐽𓍺
TUT-ĀNKH-ȦMEN ḤEQ ȦNNU RESU.

𓆥𓍹𓐼𓇳𓆣𓆣𓏪𓁧𓁹𓐽𓍺 KHEPER-KHEPERU-MAĀT-ȦRI-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓏐𓊹𓇋𓀁𓇌𓊹𓋾𓋆𓐽𓍺 ȦTF-NETER ȦI NETER ḤEQ UAST.

𓆥𓍹𓐼𓇳𓐰𓧲𓆣𓏪𓇳𓐰𓍉𓐰𓈖𓐽𓍺 TCHESER-KHEPERU-RĀ-SETEP-EN-RĀ, 𓅭𓐴𓇳 son of the
Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓌹𓅃𓋔𓐝𓐰𓎱𓐽𓍺 ȦMEN-MERI-EN ḤERU-EM-ḤEB.

𓆥𓍹𓐼𓇳𓐰𓏠𓄇𓐰𓏏𓐱𓏏𓐽𓍺 MEN-PEḤTET-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇳𓄠𓋴𓇓𓅱𓐽𓍺
RĀ-MESSU. (RAMESES I.)

𓆥𓍹𓐼𓇳𓁧𓏠𓐽𓍺 MEN-MAĀT-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓊪𓐰𓏏𓎛𓌹𓡊𓇌𓈖𓐽𓍺
PTAḤ-MERI-EN-SETI. (SETI I.)

𓆥𓍹𓐼𓇳𓄊𓁧𓇳𓐰𓍉𓐰𓈖𓐽𓍺 USR-MAĀT-RĀ SETEP-EN-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓞝𓁩𓈘𓄠𓋴𓇓𓐽𓍺 RĀ-MESSU-MERI-ȦMEN. (RAMESES II.)

or 𓆥𓍹𓐼𓄊𓆄𓇳𓐰𓏤𓍉𓐰𓏌𓇳𓐰𓏤𓐽𓍺 USR-MAĀT-RĀ SETEP-EN-RĀ, 𓅭𓐴𓇳 son of the
Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓐰𓈘𓇳𓐰𓏤𓄠𓋴𓋴𓐽𓍺 ȦMEN MER-RĀ-MESES.

𓆥𓍹𓐼𓞝𓁩𓈘𓐰𓈖𓃝𓐽𓍺 BA-RĀ-MERI-EN-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓠺𓁧𓈘𓐰𓈖𓐰𓊵𓁷𓐰𓏤𓐽𓍺 PTAḤ-MERI-EN-ḤETEP-ḤER-MAĀT. (MENEPHTHAH.)

𓆥𓍹𓐼𓄊𓆣𓏪𓇳𓈘𓇋𓏠𓐰𓈖𓐽𓍺 USR-KHEPERU-RĀ-MERI-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓡉𓇌𓈘𓐰𓈖𓊪𓐰𓏏𓎛𓐽𓍺 SETI-MERI-EN-PTAḤ. (SETI II.)

𓆥𓍹𓐼𓇳𓐰𓏠𓐰𓈖𓏇𓇋𓇳𓐰𓍉𓐰𓈖𓐽𓍺 MEN-MȦ-RĀ SETEP-EN-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓁩𓄠𓋴𓋴𓋾𓈎𓋆𓐽𓍺 ȦMEN-MESES-ḤEQ-UAST. (ȦMEN-MESES.)

𓆥𓍹𓐼𓐍𓅜𓏜𓇳𓐰𓈖𓇳𓐰𓍉𓐰𓈖𓐽𓍺 KHU-EN-RĀ SETEP-EN-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓠺𓌹𓈖𓐰𓆇𓐱𓏤𓠺𓐽𓍺 PTAḤ-MERI-EN-SA-PTAḤ. (MENEPHTHAH II.)

𓆥𓍹𓐼𓄊𓈍𓐰𓏦𓇳𓇳𓐰𓍉𓐰𓈖𓇋𓏠𓐰𓈖𓐰𓈘𓐽𓍺 USR-KHĀU-RĀ SETEP-EN-RĀ-MERI-ȦMEN, 𓅭𓐴𓇳
son of the Sun, 𓍹𓐼𓇳𓡊𓁩𓈘𓐰𓏏𓐰𓂡𓈘𓐰𓂋𓐰𓂋𓐽𓍺 RĀ-MERI ȦMEN-MERER SET-NEKHT.

𓆥𓍹𓐼𓇳𓄊𓁧𓈘𓇋𓏠𓐰𓈖𓐽𓍺 USR-MAĀT-RĀ-MERI-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓁛𓄠𓊃𓐰𓊃𓋾𓈎𓉺𓐽𓍺 RĀ-MESES-ḤEQ-ȦNNU. (RAMESES III.)

𓆥𓍹𓐼𓇳𓄊𓁧𓁩𓋔𓍉𓐽𓍺 USR-MAĀT-RĀ SETEP-EN-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇳𓞟𓁩𓈘𓄠𓋾𓆄𓊃𓐰𓊃𓐽𓍺 RĀ-MESES-MERI-ȦMEN-RĀ ḤEQ MAĀT. (RAMESES IV.)

𓆥𓍹𓐼𓇳𓞝𓄊𓁧𓋴𓆣𓐰𓈖𓐽𓍺 USR-MAĀT-RĀ S-KHEPER-EN-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇳𓁩𓁩𓈘𓇓𓄠𓋴𓆑𓐽𓍺 RĀ-MES-MERI ȦMEN-ȦMEN SUTEN-F. (RAMESES V.)

𓆥𓍹𓐼𓇳𓁩𓁧𓈘𓐰𓎟𓐽𓍺 RĀ-ȦMEN-MAĀT-MERI-NEB, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇳𓁩𓄠𓊃𓐰𓊃𓊹𓋾𓉺𓐽𓍺 RĀ-ȦMEN-MESES NETER ḤEQ ȦNNU. (RAMESES VI.)

𓆥𓍹𓐼𓇳𓄊𓁧𓝣𓈘𓇳𓐰𓍉𓐰𓈖𓐽𓍺 RĀ-USR-MAĀ-ȦMEN-MERI-SETEP-EN-RĀ, 𓅭𓐴𓇳 son of
the Sun, 𓍹𓐼𓇳𓁩𓄠𓊃𓐰𓊃𓐰𓏏𓇋𓊹𓋾𓉺𓐽𓍺 RĀ-ȦMEN-MESES-TȦ NETER-ḤEQ-ȦNNU.
(RAMESES VII.)

𓆥𓍹𓐼𓇳𓁧𓄊𓁩𓅜𓐴𓐍𓈖𓐽𓍺 RĀ-MAĀT-USR-KHU-EN-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇳𓁩𓚝𓈘𓄠𓋴𓋴𓐽𓍺 RĀ-ȦMEN-MESES-MERI-ȦMEN. (RAMESES VIII.)

𓎟𓐰𓇾𓐰𓈅𓐱𓏤 Neb ta Lord of the Land, 𓍹𓐼𓋴𓈍𓐰𓈖𓐰𓇳𓈘𓇋𓏠𓐰𓈖𓐽𓍺 S-KHĀ-EN-RĀ
MERI-ȦMEN, 𓎟𓐰𓈍𓐱𓏦 neb khāu lord of crowns, 𓍹𓐼𓞝𓄠𓊃𓐰𓊃𓐰𓆇𓐱𓏤𓊪𓐰𓏏𓎛𓐽𓍺
RĀ-MESES-SA-PTAḤ. (RAMESES IX.)

𓆥𓍹𓐼𓇳𓄤𓂓𓐰𓏦𓇳𓐰𓍉𓐰𓈖𓐽𓍺 NEFER-KAU-RĀ SETEP-EN-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓈍𓁛𓋆𓁩𓄠𓋴𓋴𓌻𓐰𓂋𓐰𓂋𓐽𓍺 RĀ-MESES-MERER-ȦMEN-KHĀ-UAST. (RAMESES X.)

𓎟𓐰𓇾𓐰𓈅𓐱𓏤𓍹𓐼𓇳𓆣𓁧𓇳𓐰𓍉𓐰𓈖𓐽𓍺 RĀ-KHEPER-MAĀT SETEP-EN-RĀ, 𓅭𓐴𓇳 son of the
Sun, 𓍹𓐼𓁛𓁩𓇓𓄠𓋴𓐽𓍺 RĀ-MES SUTEN (?) ȦMEN. (RAMESES XI.)

𓆥𓍹𓐼𓇳𓐰𓏠𓁧𓀮𓍉𓐰𓈖𓐽𓍺 MEN-MAĀT-RĀ SETEP-EN-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓈍𓁛𓋆𓝥𓈘𓐰𓂋𓐰𓂋𓄠𓊹𓋾𓉺𓊃𓐰𓊃𓐽𓍺 RĀ-MESES-MERER-ȦMEN KHĀ UAST NETER ḤEQ
ȦNNU. (RAMESES XII.)

𓊹𓄤𓎟𓐰𓇾𓐰𓇾𓍹𓐼𓇳𓋑𓆣𓇳𓍉𓐰𓈖𓐽𓍺 RĀ-ḤETCH-KHEPER-SETEP-EN-RĀ, 𓅭𓐴𓇳 son of
the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓌻𓄓𓐳𓊃𓃝𓎟𓊽𓊽𓏏𓐰𓊖𓐽𓍺 ȦMEN-MER-NES-BA-NEB-TEṬṬEṬET.
(SMENDES.)

𓆥𓍹𓐼𓇳𓐰𓉻𓆣𓡞𓍉𓐰𓈖𓐽𓍺 RĀ-ĀA-KHEPER SETEP-EN-MENTU, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇋𓏠𓐰𓈖𓌹𓅮𓇼𓐱𓈍𓐰𓈖𓐰𓊖𓐽𓍺 ȦMEN-MERI PA-SEB-KHĀ-NU. (PASEBKHĀNU I.)

𓆥𓍹𓐼𓊹𓍛𓁶𓐰𓊪𓇋𓈖𓐰𓏠𓐰𓈖𓐽𓍺 NETER-ḤEN-ṬEP-EN-ȦMEN, Prophet first of ȦMEN,
𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓐰𓆇𓐱𓏤𓇯𓅃𓐽𓍺 ḤER-ḤERU-SA-ȦMEN. (ḤER-ḤERU.)

𓆥𓍹𓐼𓇳𓋑𓆣𓐰𓇳𓍉𓐰𓈖𓐽𓍺 KHEPER-ḤETCH-RĀ SETEP-EN-RĀ 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇋𓏠𓐰𓈖𓐰𓈘𓆷𓆷𓈖𓈎𓐽𓍺 ȦMEN-MERI-SHASHANQ. (SHISHAK I.)

𓆥𓍹𓐼𓇳𓌂𓆣𓇳𓐰𓍉𓐰𓈖𓐽𓍺 SEKHEM-KHEPER-RĀ SETEP-EN-RĀ 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇋𓏠𓐰𓈖𓈘𓍯𓐠𓇋𓂋𓐰𓎡𓐰𓈖𓐽𓍺 ȦMEN-MERI UASARKEN. (OSORKON I.)

𓆥𓍹𓐼𓇳𓄊𓆄𓇋𓏠𓐰𓈖𓍉𓐰𓈖𓐽𓍺 RĀ-USR-MAĀT-ȦMEN-SETEP-EN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇋𓏠𓐰𓈖𓈘𓊨𓆇𓐰𓏤𓍘𓂋𓐰𓎡𓐰𓍿𓐽𓍺 ȦMEN-MERI-SA-AST. THEKELETH.

𓆥𓍹𓐼𓇳𓄊𓁧𓇋𓏠𓐰𓈖𓍉𓐰𓈖𓐽𓍺 RĀ-USR-MAĀT SETEP-EN-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇋𓏠𓐰𓈖𓈘𓆇𓐰𓏤𓎯𓍯𓐠𓂋𓐰𓎡𓐰𓈖𓐽𓍺 ȦMEN-MERI SA-BAST UASARKEN. (OSORKON II.)

𓆥𓍹𓐼𓇳𓏣𓆣𓇋𓏠𓐰𓈖𓍉𓐰𓈖𓐽𓍺 SESHESH-KHEPER-RĀ SETEP-EN-ȦMEN, 𓅭𓐴𓇳 son of the
Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓐰𓇳𓈘𓆷𓆷𓐽𓍺 ȦMEN-RĀ-MERI SHASH[ANQ]. (SHISHAK II.)

𓆥𓍹𓐼𓇳𓋑𓁩𓍉𓐰𓈖𓊹𓋾𓋆𓐽𓍺 ḤETCH-RĀ-SETEP-EN-ȦMEN, NETER ḤEQ UAST, 𓅭𓐴𓇳 son
of the Sun, 𓍹𓐼𓇋𓏠𓐰𓈖𓈘𓊨𓏏𓐰𓆇𓍘𓎡𓐰𓂋𓍘𓈘𓐽𓍺 ȦMEN-MERI ȦSET-MERI THEKELETH.
(TAKELETH II.)

𓆥𓍹𓐼𓇳𓆄𓄊𓇳𓐰𓍉𓐰𓈖𓐽𓍺 USR-MAĀT-RĀ SETEP-EN-RĀ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇋𓏠𓐰𓈖𓐰𓌻𓆷𓆷𓈖𓐰𓈎𓋾𓊹𓉺𓐽𓍺 ȦMEN-MERI-SHASHANQ ḤEQ NETER ȦNNU. (SHISHAK
III.)

𓆥𓍹𓐼𓇳𓄊𓆄𓍉𓐰𓈖𓇋𓏠𓐰𓈖𓐽𓍺 USR-MAĀT-RĀ SETEP-EN-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓇋𓏠𓐰𓈖𓌻𓅮𓏇𓇌𓐽𓍺 ȦMEN-MERI PA-MȦI. (PA-MȦI.)

𓆥𓍹𓐼𓇳𓐰𓉻𓆣𓐽𓍺 ĀA-KHEPER-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓆷𓆷𓈖𓐰𓈎𓐽𓍺 SHASHANQ.
(SHISHAK IV.)

𓆥𓍹𓐼𓇳𓐰𓊃𓉔𓐰𓂋𓄣𓐽𓍺 SE-HER-ȦB-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓎯𓏏𓐰𓆇𓊪𓐰𓂞𓆇𓐰𓏤𓐽𓍺
PEṬĀ-SA-BAST.

𓆥𓍹𓐼𓻔𓐰𓉻𓆣𓁩𓍉𓐰𓈖𓐽𓍺 ĀA-KHEPER-RĀ SETEP-EN-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓻔𓇋𓏠𓐰𓈖𓐰𓈘𓍯𓐠𓂋𓐰𓎡𓐰𓈖𓇋𓐽𓍺 RĀ-ȦMEN-MERI UASARKENȦ. (OSORKON IV.)

𓆥𓍹𓐼𓇳𓎝𓂓𓐽𓍺 UAḤ-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓅡𓎡𓐰𓈖𓂋𓐰𓈖𓐰𓆑𓐽𓍺 BAKENRENF.

𓇓𓏏𓐰𓈖 SUTEN King 𓍹𓐼𓂓𓈚𓐰𓇾𓐽𓍺 KASHTA. Kashta.

𓆥𓍹𓐼𓇋𓏠𓐰𓈖𓈘𓊪𓋹𓇌𓐽𓍺 ȦMEN-MERI P-ĀNKHI, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓊪𓋹𓇌𓐽𓍺
P-ĀNKHI.

𓆥𓍹𓐼𓇳𓏠𓆣𓐽𓍺 MEN-KHEPER-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓊪𓋹𓇌𓐽𓍺 P-ĀNKHI.

𓆥𓍹𓐼𓇳𓄤𓂓𓐽𓍺 NEFER-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓆷𓃝𓂓𓐽𓍺 SHABAKA.
(SABACO.)

𓆥𓍹𓐼𓇳𓊽𓂓𓐱𓂓𓐰𓂓𓐽𓍺 ṬEṬ-KAU-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓆷𓃝𓇾𓐰𓂓𓐽𓍺
SHABATAKA.

𓆥𓍹𓐼𓇳𓄤𓏏𓐰𓍃𓐍𓅱𓐽𓍺 RĀ-NEFER-TEM-KHU, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇾𓐰𓉔𓃭𓐰𓈎𓐽𓍺
TAHRQ, or 𓍹𓐼𓇾𓐰𓉔𓄿𓃭𓈎𓄿𓐽𓍺 TAHARQA. (TIRHÂḲÂH.)

𓆥𓎟𓐰𓇾𓐰𓇾𓍹𓐼𓇳𓃝𓂓𓐽𓍺 RĀ-BA-KA, 𓅭𓐴𓇳 son of the Sun, 𓎟𓐰𓈍𓐱𓏦 lord of
Crowns, 𓍹𓐼𓇋𓏠𓐰𓈖𓇾𓐰𓈖𓍯𓍘𓐽𓍺 ȦMEN-TA-NUATH.

𓆥𓍹𓐼𓇳𓎝𓄣𓐽𓍺 UAḤ-ȦB-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓊪𓋴𓅓𓍿𓐰𓎡𓐽𓍺 PSEMTHEK.
(PSAMMETICHUS I.)

𓆥𓍹𓐼𓇳𓄙𓅓𓄣𓐽𓍺 UḤEM-ȦB-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓈖𓐰𓂓𓅱𓐽𓍺 NEKAU.
(NECHO II.)

𓆥𓍹𓐼𓇳𓄤𓄣𓐽𓍺 NEFER-ȦB-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓊪𓋴𓅓𓍿𓐰𓎡𓐽𓍺 PSEMTHEK.
(PSAMMETICHUS II.)

𓆥𓍹𓐼𓇳𓎛𓂝𓐰𓂝𓄣𓐽𓍺 ḤĀĀ-ȦB-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇳𓎝𓄣𓐽𓍺 UAḤ-ȦB-RĀ.
(APRIES.)

𓆥𓍹𓐼𓇳𓎸𓄣𓐽𓍺 KHNEM-ȦB-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓇺𓐰𓄠𓋋︀𓅭𓐴𓏤𓐽𓍺
ȦĀḤMES-SA-NET. (AMĀSIS II.)

𓆥𓍹𓐼𓇳𓋹𓂓𓐰𓈖𓐽𓍺 ĀNKH-KA-EN-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓊪𓋴𓅓𓍿𓐰𓎡𓐽𓍺
PSEMTHEK. (PSAMMETICHUS III.)

𓆥𓍹𓐼𓇳𓄠𓋴𓅱𓍘𓐽𓍺 MESUTH-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓎡𓅓𓃀𓇋𓍿𓐰𓏏𓐽𓍺
KEMBȦTHET. (CAMBYSES.)

𓆥𓍹𓐼𓇳𓋴𓏏𓐰𓏏𓅱𓐽𓍺 SETTU-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏎𓇾𓐰𓃭𓇌𓅱𓆷𓐽𓍺
ȦNTARIUSHA. (DARIUS HYSTASPES.)

𓆥𓎟𓐰𓇾𓐰𓇾 Lord of two lands, 𓍹𓐼𓐍𓆷𓇌𓄿𓃭𓐰𓏤𓆷𓐽𓍺 KHSHAIARSHA. 𓅮𓉻𓐰𓂝
(XERXES THE GREAT.)

𓆥𓍹𓐼𓋴𓇒𓈖𓐰𓊪𓐱𓏏𓎛𓡟𓍉𓐽𓍺 SENEN-EN-PTAḤ-TANEN-SETEP, 𓅭𓐴𓇳 son of the
Sun, 𓍹𓐼𓆼𓃀𓃀𓆷𓐽𓍺 (KHABBESHA.)

𓆥𓍹𓐼𓄿𓃭𓐰𓇾𓐍𓆷𓆷𓋴𓐽𓍺[45] ARTAKHSHASHAS. (ARTAXERXES.)

𓆥𓍹𓐼𓁚𓁩𓈘𓐰𓇌𓐽𓍺 RĀ-MERI-ȦMEN, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓏎𓍘𓃭𓐰𓇌𓌗𓆷𓐽𓍺
ȦNTHERIRUṬSHA. (DARIUS NOTHUS.)

𓆥𓍹𓐼𓇳𓃝𓈖𓐰𓊹𓐱𓊹𓐱𓊹𓈘𓐽𓍺 BA-EN-RĀ NETERU-MERI, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓈖𓐰𓏭𓄿𓆑𓐰𓉻𓐰𓏲𓐱𓏦𓌗𓐽𓍺 NAIFAAURUṬ.

𓆥𓍹𓐼𓎸𓁧𓇳𓐽𓍺 KHNEM-MAĀT-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓉔𓄿𓎼𓃭𓐽𓍺 HAḲER.

𓆥𓍹𓐼𓇳𓄊𓋴𓊪𓐰𓏏𓎛𓍉𓐰𓈖𓐽𓍺 RĀ-USR-SETEP-EN-PTAḤ, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓊪𓀔𓏏𓅐𓐽𓍺 PSAMUT.

𓆥𓍹𓐼𓁛𓁩𓋴𓇛𓄣𓐱𓏤𓐰𓍉𓐰𓈖𓐽𓍺 S-NETCHEM-ȦB-RĀ SETEP-EN-ȦMEN, 𓅭𓐴𓇳 son of the
Sun, 𓍹𓐼𓁩𓌻𓐰𓂡𓅃𓎳𓏏𓐰𓊖𓐽𓍺 NEKHT-ḤERU-ḤEBT-MERI-ȦMEN. (NEKTANEBÊS.)

𓆥𓍹𓐼𓇳𓁹𓐰𓌷𓏏𓐰𓂝𓐰𓈖𓐽𓍺 RĀ-ȦRI-EN-MAĀT, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓏎𓇯𓀭𓆓𓐳𓐷𓁷𓐱𓏤𓐸𓍉𓐰𓈖𓐽𓍺 TCHE-ḤRȦ-SETEP-EN-ȦN-ḤER.

𓆥𓍹𓐼𓇳𓆣𓂓𓐽𓍺 KHEPER-KA-RĀ, 𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓈖𓐰𓆱𓐰𓐍𓐱𓏏𓂡𓐰𓃭𓆑𓐽𓍺
NEKHT-NEB-F. (NEKTANEBOS.)

𓆥𓍹𓐼𓁬𓁛𓈖𓐰𓍉𓐰𓈘𓐽𓍺 SETEP-EN-RĀ-MERI-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓄿𓃭𓐰𓎡𓊃𓐰𓇋𓐱𓈖𓂧𓐰𓂋𓐰𓊃𓐽𓍺 ALEKSȦNṬRES. (ALEXANDER THE GREAT.)

𓎟𓐰𓇿𓐰𓇿 Neb taui 𓍹𓐼𓁞𓁩𓍉𓐰𓈖𓐰𓈘𓐽𓍺 SETEP-EN-RĀ-MERI-ȦMEN, 𓅭𓐴𓇳 son of
the Sun, 𓍹𓐼𓊪𓐰𓉔𓇌𓅱𓃭𓇌𓅱𓊪𓍯𓋴𓐽𓍺 PHIULIUPUAS. (PHILIP ARRHIDAEUS.)

𓆥𓍹𓐼𓇳𓀠𓄣𓍉𓐰𓈖𓇋𓏠𓐰𓈖𓐽𓍺 RĀ-QA-ȦB-SETEP-EN-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓄿𓃭𓐰𓎡𓊃𓐰𓇋𓐱𓈖𓂧𓐰𓂋𓐰𓊃𓐽𓍺 ALEKSȦNṬRES. (ALEXANDER II.)

𓆥𓍹𓐼𓁞𓁩𓍉𓐰𓈖𓐰𓈘𓐽𓍺 SETEP-EN-RĀ-MERI-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓊪𓐰𓂧𓅱𓃭𓐰𓐝𓇌𓋴𓐽𓍺 PṬULMIS. (PTOLEMY I. SOTER I.)

𓆥𓍹𓐼𓇳𓄊𓂓𓐰𓏤𓇋𓏠𓐰𓈖𓈘𓐽𓍺 RĀ-USR-KA-MERI-ȦMEN, 𓅭𓐴𓇳 son of the Sun,
𓍹𓐼𓊪𓐰𓏏𓃭𓐰𓏲𓐝𓐰𓇌𓋴𓐽𓍺 PṬULMIS. (PTOLEMY II. PHILADELPHUS.)

𓆥𓍹𓐼𓊹𓇶𓊹𓄯𓐰𓈖𓊪𓐰𓏏𓎛𓍉𓐰𓈖𓐰𓁹𓐙︂𓁞𓁩𓌂𓋹𓐽𓍺
NETERUI-PERUI-ĀĀ-EN-PTAḤ-SETEP-EN-ȦMEN-ȦRI-MAĀT-RĀ-SEKHEM-ĀNKH,
𓅭𓐴𓇳 son of the Sun, 𓍹𓐼𓊪𓐰𓏏𓍯𓃭𓐰𓐝𓇌𓋴𓋹𓆓𓐳𓐷𓏏𓐰𓇾𓐸𓊪𓐰𓏏𓎛𓈘𓐽𓍺 PTUALMIS ĀNKH
TCHETTA PTAḤ MERI. PTOLEMY (IX. EUERGETES II.), living for
ever, beloved of PTAḤ.

𓎟𓐰𓇾𓐰𓇾 Nebt taui Lady of two lands,
𓍹𓐼𓈎𓐰𓃭𓄿𓊪𓐰𓂧𓐰𓂋𓄿𓏏𓐰𓆇𓆓𓐳𓐷𓂧𓐰𓏏𓐱𓏲𓐸𓏌𓋴𓂧𓐰𓂋𓄿𓊪𓐰𓏌𓏏𓐰𓆇𓐽𓍺 QLAPEṬRAT TCHEṬTU-NES
ṬRAPENET. CLEOPATRA, called TRYPHAENA.

𓇴𓆇 Rā sa son of the Sun, 𓃭𓈍𓐰𓏦 neb khāu lord of diadems,
𓍹𓐼𓎡𓐰𓇌𓐱𓋴𓃭𓐰𓊃𓋹𓆓𓐳𓐷𓏏𓐰𓇾𓐸𓊪𓐰𓏏𓎛𓊨𓏏𓐰𓆇𓈘𓐽𓍺 KISERES ĀNKH TCHETTA PTAḤ ȦSET
MERI CAESAR, living for ever, of PTAḤ and ISIS beloved.

FOOTNOTES

[1] The Peninsula of Sinai has been a province of Egypt for about 6,000 years.

[2] To these must now be added the Barrage at Esna.

[3] Names printed in heavy type are Egyptian; those in capitals are Greek, and those _in italics_ are the names by which the places are known by the modern Arabs.

[4] 𓄔𓰮𓂋𓐰𓎡𓐰𓈖𓀀𓰮𓂝𓐰𓎡𓄤𓆑𓐰𓂋𓄔𓅓𓈖𓐰𓂋𓐰𓍿𓀀𓁐𓏪𓌞𓋴𓂻 𓉔𓐰𓂋𓅱𓇳𓐰𓏤𓄤𓆑𓐰𓂋𓋴𓰮𓐍𓐰𓂜𓎖𓐰𓂝𓀁.

[5] 𓂜𓐰𓅨𓐰𓂧𓀉𓄣𓐰𓎡𓄱𓋴𓇋𓅱𓈗𓀁𓏶𓰮𓐴𓏲𓀁𓏏𓐰𓐍𓏲𓐰𓄣𓇛𓇛𓇛𓇛 𓂺𓐰𓁹𓐰𓉔𓐱𓇳𓄤𓌞𓋴𓄣𓐰𓌆𓇳𓐰𓻳𓐝𓐰𓂋𓐰𓏏𓂞𓐰𓎖𓆇𓅱𓄧𓐰𓏏𓀁𓐝𓐰𓄣𓐱𓏤𓐰𓎡𓇋𓐍𓐱𓏭𓐰𓊃𓆳𓏏𓐰𓏦 𓇋𓍿𓐰𓏤𓁷𓐱𓁶𓐰𓇾𓐰𓏤𓐱𓈇.

[6] For the hieratic text see _Papyrus Ebers_, Plate 56.

[7] Ibid., Plate 87.

[8] These words mean: “If thou wouldst be a perfect man make thou [thy] son well pleasing to God.”

[9] These words mean: “I have given bread to the famishing, water to the thirsty, clothes to the naked, and a boat to him that was shipwrecked.”

[10] A recent view makes “papyrus” to be derived from the conjectural name _pa-p-ior_ “that which is of the river.”

[11] A form of the old Egyptian name UN-NEFER 𓃹𓐰𓈖𓄤𓆑𓐰𓂋𓀀.

[12] Photographs of this Papyrus have been published by the Trustees of the British Museum, £2 2_s._ per set.

[13] A full coloured facsimile has been published by the Trustees of the British Museum, in 37 plates, portfolio, £1 11_s._ 6_d._, half bound £1 16_s._ The Egyptian Text is also issued with an English translation, etc., 4to., £1 10_s._

[14] Also published by the Trustees of the British Museum; “Facsimiles of the Papyri of Hunefer, Ȧnhai, Kerasher and Netchemet, with supplementary text from the Papyrus of Nu,” fol., £2 10_s._

[15] _See_ Note 3 on page 59.

[16] 𓅓𓂝𓇌𓀁𓂋𓐰𓏲𓂧𓌗𓂋𓐰𓈖𓀁𓀀.

[17] The word =stele=, from the Greek στήλη, means literally an upright stone, or pillar, or column, which was set up over a grave, like our tombstone, or in a public place as a memorial of some public event.

[18] The Muḥammadan speaks of his wife as his “house,” and the determinative to the Egyptian word shows that the ancient Egyptian held the same idea about his wife as the modern Arab.

[19] See the flint hippopotami, crocodile, cow’s head, fish, etc., in Table-case M (Third Egyptian Room).

[20] The word “fetish” is derived from the Portuguese _feitiço_, “a charm.”

[21] From the Precepts of Ptaḥ-ḥetep and the Maxims of Khensu-ḥetep.

[22] The text of this extract reads:

𓅖𓍿𓐰𓈖𓐰𓏥𓊃𓐰𓊪𓐱𓊗𓇋𓊪𓐰𓈖𓉔𓄿𓂻𓐰𓆑𓂋𓊪𓐱𓏏𓐰𓇯𓉔𓄿𓂻𓐰𓆑 𓂋𓇾𓐰𓏤𓐱𓈇𓉔𓄿𓂻𓐰𓆑𓂋𓈗𓊃𓐰𓐍𓐰𓈖𓂻𓐰𓆑 𓍋𓃀𓏏𓐰𓎙𓀀𓁐𓏥𓐰𓆑𓊃𓐰𓐍𓐰𓈖𓂻𓐰𓆑𓇋𓏏𓐰𓆑𓐰𓆑𓀭𓊃𓐰𓐍𓐰𓈖𓂻𓐰𓆑𓂞𓐰𓏏𓐰𓆑𓁐𓆑 𓊃𓐰𓐍𓐰𓈖𓂻𓐰𓆑𓄠𓅱𓀀𓁐𓏥𓐰𓆑𓌣𓈖𓐰𓏌𓀀𓁐𓏥𓐰𓆑𓊃𓐰𓐍𓐰𓈖𓂻𓐰𓆑 𓌻𓐰𓂋𓐰𓏏𓀀𓁐𓏥𓐰𓆑𓊃𓐰𓐍𓐰𓈖𓂻𓐰𓆑𓐍𓐰𓈖𓄙𓅓𓋴𓜽𓀀𓏥𓐰𓆑𓊃𓐰𓐍𓐰𓈖𓂻𓐰𓆑 𓄥𓅱𓀀𓏥𓐰𓆑𓊃𓐰𓐍𓐰𓈖𓂻𓐰𓆑𓌻𓐰𓂋𓐰𓏏𓀀𓁐𓏥𓐰𓆑𓁹𓐰𓅱𓐍𓐱𓏏𓐰𓏛𓐰𓏥𓈖 𓊃𓐰𓊪𓐱𓊗𓇋𓊪𓐰𓈖𓁶𓐱𓏤𓐰𓇾𓐰𓏤𓐱𓈇𓊃𓐰𓐍𓐰𓈖𓂻𓐰𓆑𓂺𓐰𓏏𓎛𓈖𓐰𓏏𓁐𓆑𓌻𓐰𓂋𓐰𓏏𓆑 𓂋𓐰𓐍𓐱𓏏𓐰𓏛𓈖𓐰𓆑

Grant ye this Sepȧ, he may traverse heaven, he may traverse earth, he may traverse the waters, he may meet his ancestors, he may meet his father, he may meet his mother, he may meet his children and his brothers and sisters, he may meet his friends, he may meet his uncles and aunts, he may meet his connexions, he may meet his friends who did things for this Sepȧ upon earth, he may meet his woman [whom] he loved and knew, etc.

[23] In Egyptian, =Shabti= 𓆷𓄿𓃀𓏏𓐰𓏭𓀾, or =Ushebti= 𓅱𓈚𓃀𓏏𓐰𓏭𓀾, or =Shauabti= 𓆷𓄿𓍯𓄿𓃀𓏏𓐰𓏭𓀾, 𓆷𓍯𓃀𓏏𓐰𓏭𓀾; in the plural, =Shabtiu=, or =Ushabtiu=.

[24] _E.g._, No. 1031 (389), Bay 27.

[25] Strictly speaking the _serdâb_ is a lofty, vaulted, _subterranean_ chamber, with a large opening in the north side to admit air in the hot weather.

[26] The word “pyramid” seems to be derived from the Egyptian PEREMUS 𓉐𓐰𓂋𓐰𓂻𓅓𓅱𓋴𓉐, which probably means “a building with a sloping side.”

[27] The Coptic names are derived from the ancient Egyptian names; thus “THOTH” is from 𓅝𓐰𓏏𓐱𓏭𓀭, whose festival was celebrated in that month. “Choiak” is from the name of the festival _Ḳaḥrȧka_ 𓂓𓐰𓏤𓁷𓐰𓏤𓂓𓐰𓏤𓎱𓐰𓇳𓐱𓏦, and so on.

[28] We should naturally expect 𓈚𓐰𓈗 to represent the whole period of the Inundation, and not merely the first two or three weeks of it; and 𓆷𓏏𓐰𓇳 cannot originally have referred at all to the period of the Inundation. This subject, however, is one of difficulty.

[29] A second =Tablet of Abydos=, made for Rameses II, is exhibited in the Northern Egyptian Gallery, Bay 6, No. 592.

[30] To these may be added the fragment of a stele (now preserved at Palermo), from which the names of a few of the Predynastic kings of Lower Egypt have been recovered.

[31] He says: “The Egyptians in the formation of their Great Year had no regard to the moon. In Greece the Egyptian Year is called ‘cynical’ (dog-like), and in Latin ‘canicular’ because it commences with the rising of the Canicular or Dog-star, to which is fixed the first day of the month which the Egyptians called Thoth. Their civil year had but 365 days without any intercalation. Thus with the Egyptians the space of four years is shorter by one day than the space of four natural years, and a complete synchronism is only established at the end of 1,461 years.” (Chapter XVIII.) “But of these [eras] the beginnings always take place on the first day of the month which is called Thoth among the Egyptians, a day which this present year corresponds to the VIIth day of the Kalends of July (June 25), whilst a hundred years ago ... this same day corresponded to the XIIth day of the Kalends of August (July 21), at which time the Dog-star is wont to rise in Egypt.” (Chapter XXI.)

[32] The name of the king is not given, but Ȧmenemḥāt III must be referred to.

[33] 𓇓𓏏𓐰𓈖𓂋𓐰𓐍𓐰𓏛 _suten rekh_, “royal kinsman.” The title of “royal kinsman” was often bestowed upon officials by kings as a reward for faithful services; Ȧmenemḥāt means that his title was not honorary.

[34] The word _Shasu_ means primarily “robber,” and 𓆷𓇓𓅱𓈉 is the “land of the robber,” _i.e._, the nomad desert man, who plundered caravans at every opportunity. Later, _Shasu_ 𓆷𓄿𓇓𓅱𓀀𓁐𓏪, means merely “pastoral desert tribes.”

[35] It was discovered at Ṣân (Tanis) by Mariette, who had the inscription copied; the stele was then carefully buried, and it has not since been seen.

[36] Tell al-Amarna Tablet at Berlin, No. 24.

[37] Full descriptions of all the tablets have been published by the Trustees of the British Museum, with summaries of the contents and the texts in =The Tell al-Amarna Tablets in the British Museum=, Autotype plates, 1892, 8vo. Price 28_s._; and see the =Guide to the Babylonian and Assyrian Collections=, Second Edition, 1908, pp. 177-192.

[38] _E.g._, 2,756 images of the gods, 113,433 men, 490,386 oxen and cattle, 1,071,780 aruras of land, 514 vineyards, 160 towns, 71,000 bundles of flax, 6,272,431 loaves of bread, 19,130,032 bundles of vegetables, 1,933,766 jars of honey, 5,279,552 bushels of corn, etc.

[39] 𓁹𓐰𓊨𓐱𓀭𓍹𓐼𓋹𓈖𓐰𓋴𓇳𓄤𓄣𓐽𓍺𓐙𓐰𓏏𓐰𓂝𓁹𓐰𓏏𓐰𓈖𓇓𓈞𓐰𓏏𓅨𓐰𓏏𓁶𓐰𓊪𓈖𓍛𓏤𓐰𓆑 𓍹𓐼𓏏𓄿𓆼𓍯𓍿𓐽𓍺𓏏𓅐𓋴𓊹𓂧𓐰𓏏𓐱𓏤𓍹𓐼𓋋𓐰𓏏𓐱𓆇𓇋𓈎𓐰𓂋𓐽𓍺𓐙︀𓊤.

[40] The hieroglyphic form of her prenomen is 𓍹𓐼𓇋𓏠𓐰𓈖𓂝𓐰𓂋𓇌𓏏𓐰𓆇𓐽𓍺 and her nomen was =Kenthȧḥebit= 𓍹𓐼𓎡𓐰𓈖𓍘𓇋𓎱𓇌𓏏𓐰𓆇𓐽𓍺, whence, probably, the title =Candace= is derived. Her tomb is at Meroë (Northern Group of Pyramids, No. 1).

[41] _I.e._, the portion of the Nile Valley between Syene and Hierasykaminos, which was 12 _schoeni_ (hence the name), or 70 miles, in length.