Saqqara day 2008 - 21 June 2008
The Saqqara day 2008 took place on the 21st of June. In the stately Kamerlingh
Onnes Gebouw, home to the Leiden faculty of law, four Egyptologists informed the Friends of Saqqara about their latest research: Alain Zivie, Dorothea Schulz, Joris Borghouts, and Harold Hays and Maarten Raven. In between these papers one could try one's
luck in a lottery or buy secondhand books. All revenues of these activities will come to the benefit of the excavations in the New Kingdom necropolis at Saqqara.
Dr. Alain Zivie, The Tomb of the Ambassador
This year's Saqqara day started off with a lecture by the French Egyptologist Alain Zivie,
who has been working at the site for over 20 years. He spoke about his discovery of the tomb of the ambassador, Netjerwymes/Parikhnawa. His work is centred round the so-called Bubasteion, which, according to Zivie, was sort of a 'zoo' during Greaco-Roman
times. The French mission has unearthed many cat mummies in the area during the past years, as well as the remains of a mummified lion, all doubtlessly dedicated to the goddess Bastet. The team hopes to prove that this site is as important as the tombs of
the nobles in Thebes. Many New Kingdom tombs were found, including that of the vizier Aper-El, which became the priority of Zivie's team.
When the excavations started in 1996, the objectives of the mission were to find new tombs and names, to find more Amarna-related material and to get a better understanding of the site in general. These aims were certainly achieved.
The tombs found are situated in a cliff/rock formation and were constructed over two levels. Some of them have both built as well as rock cut parts. Most were partly filled with masonry or totally blocked off in late antiquity and have therefore not been
entered in modern times. This means that they have not been plundered by modern tomb robbers or Egyptologists looking for antiquities and that every alteration or intrusion took place in antiquity. Therefore, after having taken out the filling, Zivie was
the first to enter the tombs in more than 2000 years.
The team discovered the so-called 'tomb of the artists', dating from the end of the reign of Amenhotep III and the beginning of that of Amenhotep IV/Akhenaten. The tomb is connected to the set ma'at (Deir el-Medina), since its owners, Thothmes and Kenna,
were most likely artists from this settlement. This seems to indicate that highly skilled craftsmen travelled throughout the country to work on different projects. Among the decorations inside the tomb are an 'auto portrait' by Thothmes and the depiction
of a double anthropoid coffin, intended for two bodies.
Yet another tomb belonged to Raiay/Hatiay, which is a true Atenist tomb. The team also found the tomb of the lady Maia, who is thought to be the wet nurse (menat nesut) of Tutankhamen. Her tomb was later reused for cat burials.
After having worked on these tombs for years, Zivie decided to look west, south of the Unas causeway. He had already conducted a sondage there in 1991, which indicated that there was 'something' under the sand. As soon as the work started a limestone
chapel was found, as well as two square pillars. These pillars contained painted polychrome decoration and a name dating to the reign of Ramses II of the 19th dynasty. Artistically though, the pillars are in accordance with the post-Amarna style of 18th
dynasty Saqqara tombs. The tomb of 'the Dutch Maya' might have been a source of inspiration to the artists. Most of the built part of this chapel has long gone. Certain parts have been reused, for example the columns which were discovered in the
underground galleries of king Djoser's step pyramid.
This constructed outer structure corresponded to a rock-cut inner structure, which was also blocked off by late masonry. Many reliefs were found, containing depictions of the wife of the tomb owner Nefertari and her family, as well as the names and titles
of the owner. Zivie's team also found the now famous high-relief of Hathor in the guise of a cow, stepping out of one of the walls of the tomb, a theme that is also known from other tombs. A king stands between her forelegs. This may be an Old Kingdom
king like Teti, depicted as the protector of the necropolis, but Zivie opts for Ramses II instead. Secondly he assumes that this relief was made by Ramose, master craftsman of Deir el-Medina, according to style similarities and the fact that the
Hathor-cow was an important deity in the Theban area and more specifically in Deir el-Medina.
The owner of this tomb (Bubasteion I.16) was a Ramesside official with two names, Netjerwymes and Parikhnawa, and many titles, including 'high steward of Memphis', 'director of the treasury' and 'royal ambassador in every foreign country'. Zivie thinks
Netjerwymes might have been one of the diplomats who were involved in the peace treaty negotiations between Ramses II and the Hittites in Ramses' 21st regnal year. Several findings led him to this hypothesis.
Firstly, the peace treaty text as found in Karnak mentions the names of the officials involved. Although the part of the text which contains these names is severely damaged, it is still possible to make out part of one of the names, which starts with a
falcon. The first name of the tomb owner, Netjerwymes, begins with two falcons on a stand.
Secondly, a stela from Deir el-Medina which is currently kept in the British Museum, mentions the name Parekhnu, which corresponds to the second name or nickname Parikhnawa. This is almost certainly an Egyptian name. The stela also contains the image of a
cow with a standing man in front of her, similar to the high-relief found in tomb I.16.
Lastly, the name Parikhnawa is known from cuneiform sources from Böghazkoi/Hattusa, the ancient capital of the Hittites in modern Turkey. The name appears numerous times on clay tablets relating to Egyptian matters, as is also attested by Elmar Edel in a
book he wrote about Egyptian-Hittite correspondence. Zivie is therefore convinced that the man mentioned in these texts is the same as the one on the British Museum stela and, ultimately, can be identified as the owner of tomb I.16,
Netjerwymes/Parikhnawa.
Zivie concluded from his finds that:
- Netjerwymes/Parikhnawa was a major diplomat involved in the Egyptian-Hittite peace treaty and thus a significant historical figure.
- The craftsmen who worked on some of the tombs in the Bubasteion-area in Saqqara came from Deir el-Medina. Ramose for example, made the Hathor-cow in tomb I.16.
Zivie also stressed the importance of the discovery of this tomb, for it provides us with a lot of data on both the historical figure Netjerwymes and on the people who constructed the tomb.
Besides discussing his discoveries, Alain Zivie also talked about the many challenges facing modern archaeologists, including consolidating and preserving finds and dealing with the Egyptian government and tourist policy. His vision on modern Egyptian
archaeology and his undying enthusiasm for his work is a true inspiration for scholars and students alike, as well as for the interested amateur and visitor of Egypt.
Prof. Dr. J.F. Borghouts, The Religion of Akhenaten
Concerning the religious views of king Amenophis IV
King Akhenaten is one of the most famous pharaohs of the 18th dynasty, besides Tutankhamun. Nevertheless, he was the least loved by the
Egyptians themselves. He reigned for 17 years, from 1353 to 1336 BCE. Usually much stress is laid on the pressing changes made during his reign, especially in the field of religion. He was the son of Amenophis III. There are no mentions of Amenophis IV
from that reign, for there was an older brother, Thutmosis, who was heir to the throne. Apparently he died prematurely. The wife of Amenophis IV was the famous Nefertete with whom he had six daughters. All of them played minor roles in the cult. Other
family members were marginal.
His rule can be divided into two parts. The first seven years in Thebes and the next ten in Tell el-Amarna. This last period is called the Amarna period.
The gods were symbolically present in the temples of Egypt ever since prehistoric times. They were the keepers of order, ma'at. The king maintains ma'at on earth and the gods do the same in their world. Opposed to the multitude of gods the uniformity
of the temples (in the New Kingdom) falls into nothingness. Pylons, courtyards, more obscure getting rooms that lead to the holy of holies: the primordial hill. This is where the god lives, often together with a couple of other gods. There was a daily
ritual as well as a liturgical calendar. There was also a barque for the mobility of the inhabitants of the temple. This allowed contact with those who lived near the temple estate.
The temples of Amarna, however, are open above: the lintels are all broken through and the light is able to shine into all corners. A barque wasn't necessary anymore, so there was no more contact with the outside world. Priesthood under Amenophis IV was
limited to the royal family only and some favoured others. In addition, the cult was now only restricted to a few offering rites.
In the New Kingdom the sun cult was greatly expanded. One god was made more important (henotheism); this often became the creator and sun god Re. Representations of the sun god were mostly in connection with other gods. In the New Kingdom mainly the
Theban god Amun was associated with Re. This Amun-Re is the god upon whom Amenophis IV later sought revenge. The sun god knew many names like Re-Horakhte, but now also Aten. The sun cult became more prominent in the literature as well, in the shape of
hymns amongst others, like sun hymns, the sun liturgy and the Amduat. The sun theology had been developed for some time for individuals as well as for kings. For example, there was a revival of the sun cult during the reign of Amenophis III. Amenophis IV
must have been familiar with it. His exceptional views may have started during his father's reign but could have been sharpened during his own. For he had problems concerning the many associations of the sun god with other gods and the speculations about
the journey to the hereafter.
Many kings of the 18th dynasty held names that were connected to the sun god, as did Amenophis IV. Part of his fourth name was Wa-en-Re, 'the only one of Re'. Later the king was addressed with this title.
The sun god used to carry the name Re-Horakhte mostly. Fairly early, in regnal year 2 to be precise, he received new names, name titles. His names were written in the royal cartouches. This places the kingship of the sun god over the whole world: perhaps
this could be called a heliocracy. So there were two kings, so to speak.
Besides these changes in religious ideology there also developed a new lay out of temples and other new building activities were started. Sun temples were built everywhere. New pre-hewn building blocks were used for this, talatat. These made for quick
and easy building. The new temple follows the traditional plan in its east-west axis and the use of pylons and courtyards, but now there were no more ceilings. Pylon doors were broken through, through which a continuous line of the ecliptic came to exist.
At the end was an offering altar; the god doesn't live in the temple but floats above it as it were. In Thebes and Tell el-Amarna the same architecture was used.
Reliefs and sculptures show, already in an early stage, the typical Amarna style; in a late style of Amenophis III we see the first step towards this. Characteristic of the style are the long, sometimes a bit caricatural, features in relief and sculpture.
These elongated features are often said to be a physical disorder, but that probably wasn't the case. On other reliefs, like that of Mahu, the same style is used. It was the court style of the moment. The sun disk with thin arms of rays was barely
attested before this time, but now it was a frequent motif.
Eight sun temples are known from Karnak. One of these is the Gem-pa-Aten, erected just outside the temenos wall of the temple complex of Karnak. There were more temples of this name. In this temple there stood colossi of the king. Striking are the
feminine features: the king has a paunch, broad hips and no genitals. This iconography could point to self projection: pursuing similitude to Aten. In the later Amarna period we know Aten as a being that is female as well as male.
An important aspect of everyone's reign was the jubilee. Traditionally this was held in the 30th regnal year, but like many Amenophis IV celebrated his earlier. He celebrated this so-called heb-sed in his 3rd regnal year. This festival was a new
confirmation of the king's power. The reliefs of the Gem-pa-Aten are dominated by this jubilee, but the shrines and booths of the gods are replaced by sun altars. The king wears the traditional dress. But for whom was this festival? Was it for Amenophis
IV or for Aten? Aten is indeed mentioned as being in his heb-sed. Eventually it concerns the god as well as the king.
For the many changes that now occurred, explanation was needed from above as well as acceptance from below. This,
however, is absent. Still, it is sometimes mentioned that the king has given instruction to his subjects (see for example the stele of Baak). On tomb walls of courtiers mainly hymns are found dedicated to the king or Aten. In essence these texts are in
accordance with one another in such a way that they can most certainly be traced back to one source, probably a text by the king himself. Perhaps this is the aforementioned instruction.
In year 5 the king decided to move his court to the virgin area of Tell el-Amarna. The area covered both banks: the west bank was used for agriculture and the east bank became the city. The whole area was bounded by 14 boundary stelae. Two official
temples were built in the new residence and a couple of so-called sun-shadows for the princesses. The tombs of the nobles and the royal family were built in the eastern cliffs; they wished to reside in this city, named Akhet-Aten, even after their death,
for this was the place of the daily cycle of Aten.
After the abandonment of Thebes a furious destruction took place of mainly Amun and his related deities. Now it was all about Aten and his son, Akhenaten. It's not clear whether the old temples were closed as is mentioned on the restoration stele of
Tutankhamun. It is clear, however, that these temple estates paid taxes to the temple of Aten.
Aten was a timeless god, as opposed to the traditional gods. In the past it was the rule that the older a god was how higher his rank. This system was abandoned, as was the whole idea of primordial time. Everyone lived timeless. Still Aten was seen as
the creator god. He was the source of all life and was called the mother and the father. His rays penetrate everything and bring it to life. People and animals live because they can see Aten. But, this is only during the day, when the sun is in the sky.
Night is a time of death and danger. The hereafter remained undeveloped in the religion of Amarna. The deceased wished to stay involved in everyday life. He was able to continue life through sunlight and offerings. The world wasn't inhabited by gods
anymore and the deceased became totally dependent on his family.
Yet, the traditional religion remained intact. A stone's throw from the palace, the people practised their own religion. But also Akhenaten himself erected a sanctuary for the Mnevis bull.
Atenism was an aloof theology without cosmogony or hereafter. Everything was free from care and one lived day by day. Family and household were important. Everything was peaceful. Also on the international level everything was calm. Aten was inaccessible to the people, only the king himself had contact with Aten. This religion was an orthodoxy and a dogma that the king had appropriated himself. This doctrine could only fit in a time of revival of the sun cult. Later, in the Ramesside period, even more emphasis was laid on the sun cult of the kings, but never in such a radical way as in the Amarna period.
Dr. Harold Hays and Dr. Maarten Raven, Excavation 2008 season
Dr. Harold Hays and Dr. Maarten Raven presented an overview of the activities that were carried out during the 2008 season of
the Dutch mission at Saqqara. One of the objectives was to excavate the subterranean complex of the tomb of Ptahemwia. The nine meters deep main shaft proved to be entered by nineteenth century antiquity collectors, as was anticipated by the mission. The
shaft led to antechamber A which gave access to a corridor B and a burial chamber C to the west, directly under the main chapel of the superstructure of the tomb. To the south lies passageway D to room E that contained a second shaft of about five meters
deep, with an opening to another burial chamber F in the north wall. Apart from layers of rubble, limestone fragments and trodden skeletal remains, no significant finds were made. The burial chambers contained fragments of wooden coffins, and from the
fill of the shaft of room E came a small faience scarab inscribed with the cartouche of Thutmosis IV. Unfortunately the excavators are not able to reconstruct any more aspects of Ptahemwia's life.
To the south of the tomb a shaft was excavated that probably dated to the Old Kingdom. The bottom of this shaft lay only a few centimeters above the ceiling of chamber D of Ptahemwia, and at some point the fill of the shaft broke through and spilled into
chambers D and E. In the south wall of this shaft an extensive complex of rooms was discovered connected by breakthroughs. The complex was briefly investigated and left for future excavation.
Two small limestone chapels from the Ramesside period were excavated to the east (Feature 2007/6) and to the south (Feature 2007/10) of the tomb. Both chapels were equipped with a subterranean burial complex. The shaft of 2007/6 was excavated and three
small rooms and a niche were discovered. Some fragments of wooden coffins were found including a painted hand and a face, but the chambers were almost empty and the identity of its owner remains unknown. Chapel 2007/10 is slightly larger and has a greater
shaft that leads to three small chambers. The east wall of the shaft however had completely disappeared, which made the investigation of the underground chambers too dangerous and thus the excavations were brought to a stop here.
In the east the mission found yet another Ramesside chapel (Feature 2008/6) and a Coptic hut on top of a Late Period shaft (Feature 2008/1). The remains of the central chapel of a larger New Kingdom tomb were found to the south east, showing the lower
part of a beautifully carved relief. South of Ptahemwia the north wall of a neighboring New Kingdom tomb has been located. The upper part of a stela from the Amarna period, belonging to a man named Nebiau, was found directly north of Ptahemwia. It was
inscribed with a hymn to the god Aten. Pottery and skeletal fragments found during the season of 2007 were examined and the reliefs on the walls of Ptahemwia along with numerous relief fragments were studied and copied.
A spectacular discovery was made at a burial complex of shaft 5 of the tomb of Maya, where a small team of the Netherlands-Flemish Institute in Cairo excavated an archaic tomb. The large quantities of stone vessel fragments and a seal impression with the
name of king Khasekhemwy indicate that this tomb dates to the second dynasty, perhaps belonging to a member of the royal family.
With money donated by the Friends of Saqqara, the mission was able to reconstruct and consolidate parts of the tomb of Horemheb, and thanks to architect Nicholas Warner the tomb of Ptahemwia is now consolidated and equipped with protective shelters for
the reliefs. The wooden cases still allow visitors to gaze at the wall decorations.