Sphinx, Baboon and Cat Statues Found in Ancient Egyptian Burial

By Laura Geggel, Senior Writer | September 21, 2017

After years of being washed, perfumed and fed in ancient Egypt, the statue of a revered Egyptian deity was given a proper burial with other "dead" statues more than 2,000 years ago, a new study finds.

Ancient Egyptians buried the statue of the deity Ptah — the god of craftsmen and sculptors — with other revered statues, including those of a sphinx, baboon, cat, Osiris and Mut, in a pit next to Ptah's temple.

The statue of Ptah had likely sat in the temple for years, but it and the other sacred objects were respectfully buried after they accumulated damage and were declared useless by the ancient Egyptians, the researchers said.

"We can consider that when a new statue was erected in the temple, this one [of Ptah] was set aside in a pit," said study co-researcher Christophe Thiers, director of the French-Egyptian Center for the Study of the Temples of Karnak. "The other artifacts were also previously damaged during their 'lifetime' in the temple, and then they were buried with the Ptah statue."

Karnak: Excavation yields 38 artifacts

The Centre franco-égyptien d'étude des temples de Karnak (CNRS/Egyptian Ministry of State for Antiquities) has just completed the excavation of a favissa, a pit discovered in early December 2014 near the temple of the god Ptah. The dig has unearthed 38 statues, statuettes and precious objects, making this an exceptional find, both for the quantity and quality of the religious artifacts brought to light. Furthermore, a completely new recording method was used during the dig that makes it possible to virtually reconstruct each step of the discovery with millimeter accuracy.

Courtesy of  CNRS (Délégation
Paris Michel-Ange)

The Centre franco-égyptien d'étude des temples de Karnak (French-Egyptian Center for the Study of the Temples of Karnak -- Cfeetk) was founded by the CNRS and the Egyptian Ministry for Antiquities to study and restore the Amun-Re precinct at Karnak (Luxor). Since October 2008, an interdisciplinary program has been dedicated to the temple of Ptah, located at the northern end of the temple of Amun-Re. Built during the reign of Thutmose III (c.1479 -- c.1424 BC), the temple of Ptah was restored, enlarged and adapted throughout the period before the reign of Emperor Tiberius (14-37 AD). It is dedicated to the god Ptah, a divinity associated with the Egyptian town of Memphis.

The program has entered its second phase, which focuses on archaeology, and the excavations recently uncovered a favissa (repository pit for cultic objects) two meters behind the temple. Here, Cfeetk archaeologists found 38 statues, statuettes and precious objects made of limestone, greywacke, copper alloy and Egyptian frit, sometimes covered in gold. These religious objects had been placed around the lower part of a seated statue of the god Ptah. The find notably included:

- 14 statues, statuettes and figurines of Osiris,

-- 3 statuettes of baboons,

-- 2 statuettes representing the goddess Mut, including one covered in hieroglyphics,

-- 1 head and fragments of a cat statuette (Bastet),

-- 2 unidentified statuette bases,

-- 1 small plaque and the upper part of a small stele marked with the name of the god Ptah,

-- Several inlays (iris, cornea, beards, headdresses, etc.)

A sphinx statue and a small statue head probably representing the god Imhotep were also discovered in the upper part of the pit and fragments of a stele were found at the edge. According to the ceramic material found in the pit and the epigraphic data, this collection of statues dates back to the 8th-7th century BC, which marked the beginning of the 25th Egyptian dynasty.

This discovery is exceptional in Egypt in terms of both size and quality. Another aspect that makes it special is the recording method used during the dig. The excavation of the objects was recorded by a topographer specialized in archaeology who made a series of photogrammetric reconstructions by high-density image correlation, from the discovery of the first object until the complete removal of the statues from the pit. This technique consists in compiling hundreds of photographs taken during the fieldwork to make a virtual 3-D reconstruction of each step of the excavation. By linking these photogrammetric reconstructions with very precise topographical reference points -- to within a few millimeters -- this method makes it possible to locate all the objects after they have been removed and study their layout in detail. It also enabled the scientists to assemble a video of the whole removal operation, which needed to be completed rapidly due to the objects' value, while preserving the data collected on the site as it was discovered.

All the artifacts brought to light are being restored in the Cfeetk laboratory. The excavation is ongoing and could shed light on the organization of the surroundings of the Temple of Ptah -- as well as explain the digging of this outstanding favissa.

Source: http://www.sciencedaily.com/releases/2015/03/150306073818.htm

Museum Pieces - Relief of Ptolemy II with Ptah and Sekhmet

Photocredit: Allard Pierson Museum, Amsterdam

Relief of Ptolemy II with Ptah and Sekhmet

Present location: ALLARD PIERSON MUSEUM [06/002] AMSTERDAM
Inventorynr: APM 8795
Dating: PTOLEMY II PHILADELPHUS
Archaeological Site: UNKNOWN
Category: RELIEF
Material: LIMESTONE
Height: 44 cm
Width: 65 cm


Panel A shows Ptolemy II Philadelphus standing before Ptah, adoring him and presenting with his right hand a statuette of Ma'at to the god. The king wears the nemes-head dress with uraeus and the ceremonial beard. He is adorned with the wesekh-collar, bracelets and armlets. His clothing is a short, smooth kilt with a belt. Panel B shows the god Ptah standing in a shrine, wearing his usual tight-fitting garment and skull cap. He too wears the ceremonial beard and a collier with a counterpoise on his back. With both hands he holds a staff, of which the top is formed by the hieroglyphs meaning "prosperity", "life" and "durability". The goddess Sekhmet, on panel C, wears a long dress with shoulder bands, a long wig, a collier, two armlets and two bracelets. On her head is the sun disk with a uraeus. In her left hand she holds a staff which ends in a papyrus flower, in her right hand an ankh-sign. The three figures are finely carved, in contrast to the hieroglyphic inscriptions.

Translation
(1) Offering Ma'at (truth) to his father, that he may give life.

(2) [Horus] of Edfu, the great god, lord of the sky.

(3) Userkare-[meramen] ("Mighty is the soul of Re, beloved of Amun"),
(4) [Ptolem]y, may he live eternally.
(5) May all protection, life and prosperity be behind him like Re.

(6) Ptah, lord of Ma'at, king of the Two Lands,
(7) fair of face, who is upon the great throne,
(8) the [great] god, who is in Dendera.

(9) I give you an eternity as king of the Two Lands.

(10) [Sekhmet, ...] of the Two Lands, mistress of all foreign lands,
(11) [..., the great], beloved of Ptah, mistress of the sky.

(12) I give you all joy like Re.

Bibliography
W.A. van Leer, MVEOL, 3, 1936, 12-13/pl. III (nr. 7-8)
B. Porter, R.L.B. Moss, Topographical bibliography, VI, 1939, 110
W.M. van Haarlem (ed.), CAA Allard Pierson Museum Amsterdam, Fasc. 1, 1986, 51-53
R.A. Lunsingh Scheurleer, W.M. van Haarlem, Gids voor de afdeling Egypte, Allard Pierson Museum Amsterdam, 1986, 28, 30/fig. 11 (nr. 9)
W.M. van Haarlem, De Egyptische staatsgodsdienst, MVAPM 44 (september 1988), 8-16: 12, 14/fig. 29
R.A. Lunsingh Scheurleer, Egypte, geschenk van de Nijl, 1992, 104, 103/fig. 70

Sources:
http://dpc.uba.uva.nl
http://www.globalegyptianmuseum.org/detail.aspx?id=12565

Out of the sea

Jenny Jobbins looks at the regional myths that ancient Egyptians associated with the creation of the world and finds an uncanny parallel with what science teaches us today


The Egyptians believed that the various ramifications of the sun god — Horus, the rising sun; Ra and Ra-Harakhte, the full sun; and Osiris, the setting sun — governed their lives and the lives of all living animals and plants. But how did they explain the creation of that world?
Their theory of creation depended on where — and, to some extent, when — they lived, and was woven around the cults of the different regional divinities. The main cult centres were in Hermopolis, Heliopolis, Memphis and Thebes.
To some extent there were common factors in these regional myths. In the beginning was chaos, envisaged as a vast ocean called Nu. From these waters rose a primaeval land mound, the pyramid-shaped benben, and at the same time life emerged from the benben’s rich, alluvial soil.

THE ENNEAD OF HELIOPOLIS: If you were born during the Old Kingdom in the area around Heliopolis, just to the northeast of modern Cairo, you would have grown up in the midst of a spiritually and politically charged atmosphere in the shade of the temple at the centre of the cult of Ra-Harakhte. Only one remnant remains today of this temple, Egypt’s first known temple to the sun god: the obelisk of Senusert I.
The people of Heliopolis (ancient Iwnw) attributed the creation to Atum, a deity who was associated with the sun-god Ra. Atum was the first god: he created himself, emerging on the primaeval mound from the water, Nu. According to the Heliopolitan myth, Atum single-handedly created his progeny, each with an element linked to the physical world. First he sneezed the air god with the onomatopoeic name of Shu, and spat out Shu’s sister, Tefnut. Shu and Tefnut were the parents of Geb, the Earth god, and Nut, the sky goddess. Despite being separated by their father, Shu, Geb and Nut nevertheless produced Isis, goddess of motherhood; Osiris, god of vegetation and resurrection; Set, god of the desert and of storms; and the protector goddess Nephtys. These nine gods, the family of the omnipotent Atum, formed the Ennead of Heliopolis. The hierarchy was perpetuated through the Pyramid Texts, which accompanied the deceased pharaoh and instructed him on how to conduct himself on his passage to the afterlife.
Horus, son of Isis and Osiris, and Anubis, son of Set and Nephtys, were the offspring of the last four members of the original Ennead.

Ptah the god from Memphis

The preeminent God of the city of Memphis, one of the earliest administrative centers of the unified Egyptian nation, Ptah apparently lent his name to the nation itself, at least in the Greek tongue. The Egyptians called their nation Kemi, or something approximating to this, but the Greek name which we have inherited to refer to this land, Aiguptos, appears to be a Greek transliteration of an Egyptian name for the city of Memphis, He[t]-ka-Ptah, ‘House of the spirit of Ptah’. Due to its position at the junction of Upper and Lower Egypt, Memphis is described as “the Balance of the Two Lands, in which Upper and Lower Egypt had been weighed” in the conflict between Horus and Seth, representing Lower and Upper Egypt respectively (Lichtheim vol. 1, 53). Ptah, a God of life, intelligence, speech (especially the word of command) and craftsmanship, is depicted as a standing mummiform man, wearing a skullcap and a broad collar with a large tassel at the back and holding a sceptre combining the ankh, djed, and was (uas) symbols. Ptah is mummiform, not because he has funerary associations, but to symbolize his participation in the state of changeless perfection with which mummification is associated. Ptah’s consort is Sekhmet and Nefertum is his son. The Apis bull was regarded as Ptah’s mortal representative and the deified vizier Imhotep came to be regarded as Ptah’s son as well. In addition, some late depictions of Ptah in magical contexts depict him as a beardless dwarf—fully humanoid, unlike Bes—in most cases holding snakes in his hands; in one instance, this image is labelled “Ptah endowed with life,” (Holmberg, 182). This image is apparently also commonly intended to depict the triune fusion deity Ptah-Sokar-Osiris. Ptah is also so frequently allied withTatenen in the fusion deity Ptah-Tatenen that in many cases ‘Tatenen’ seems simply to have become an epithet of Ptah’s, but it is always safer to assume, given Egyptian conservatism with respect to theological formulae, that references to ‘Tatenen’ in texts embed a reference to Tatenen himself.

Priests In Ancient Egypt

By Marie Parsons

Priests in ancient Egypt had a role different to the role of a priest in modern society. Though the Egyptians had close associations with their gods ,they did not practice any form of organized religion, as modern times would define it.

The priests did not preach, proselytize, or care for a congregation. They were not messengers of any "divinely revealed truth." There was no single Holy Book on which the religious system of Egypt was based. In fact, the various cosmogonies developed at Heliopolis, Memphis and Hermopolis are each different and even contradictory. The various myths and legends surrounding the gods were totally incompatible with the development of one coherent system of belief. One version of how the sun traveled across the sky described how Ra was ferried in his sacred boat, the Solar barque, whose divine crew the deceased King hoped to join upon his resurrection. According to another myth, the sun was born each morning on the eastern horizon to the sky-goddess Nut and traveled across the vault of heaven, which was her body, to be swallowed by her at sunset on the western horizon. A third explanation was that a giant scarab beetle, the god Khepri, pushed the fiery ball up through the horizon at dawn and rolled it across the sky.

No preaching was required because every Egyptian accepted the validity of the traditional religious theology, i.e. the world was created, ordered and governed by the gods, through the intermediary the king, the only actual priest in Egypt. It was accepted that people tried to live good lives in the hope of earning merit for the life to come; they didn’t need to be "converted" to a way that was already considered to be theirs. The authors of religious works had no responsibility for instructing the people as a whole in the ways of the gods. The same was true for the ritual priests.

Egyptian priests did have a vital role in the religious ritual of daily and festival life. Whereas today a god may be worshipped who is believed to bestow his grace upon his followers, the Egyptian priest offered and performed material and ritually magic services to the god of his temple, to ensure that god’s presence would continue on earth, and thus maintain the harmony and order of the world as it had been created. That was why the priests were called "servants of the god," or hem-netjer, the traditional title for a priest.