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P. 68
6: nTrw-gs-d p t “the gods of protection”studia universitatis her editati, letnik 8 (2020), številk a 1 68Main inscription (B)
are considered a group of the 77 gods of pharbai- In this register is higher than the following one,
tos and the gods who give the deceased a beauti-hereditati in the center of the register shows PA- ^w the
ful burial at the necropolis of Edfu (Leitz 2002c, owner of the stela laying as the mummy form of
IV, 549.). They are also mentioned as gods of pro- Osiris on a bed which has leonine legs and head,
tection who protect their master Horus (Leitz and next to PA- ^w the god Anubis in walking
2002, VII, 32,17.) and Re (Leitz 2002d, V, 197, pose and facing right. He wears a flaring kilt
10.). projecting from below the stomach and reach-
ing down to a point just below his knees. And he
6: nTrw-wsxt-mAaty “the gods of making the preserve (a body) by embalming the
the hall of dual justices” (Leitz 2002c, IV, 482; deceased and wrapping it in cloth. His right arm
VIII, 23–24.), this expression refers to the 42 hangs down and his right hand touching the body
judges of the court of Osiris (Goyon 1972a, 247, of the deceased PA- ^w. Anubis’s left arm is raised
Nr. 2.). They appeared in the chapter 186A-B of forward, with straightened hand and thumb up-
the Book of the dead (Faulkner 1985, 162–66; ward, and holds a vase with oil14.
Cauville 1997, 145.).
On the left sits of the bed is the goddess Isis
7: DAmw refers either to a group of in walking pose and facing left. Her left arm is
young men or children, or to “rising generations” raised forward, with straightened hand and
of people (Wilson 1997, 1219; Faulkner 1953, 40– thumb upward, in the gesture of recitation. Her
41). In another stela (CG 22021) from the same right arm hangs straight down. She wears a tri-
province the word means “the generations” (Ka- partite wig, which leaves her ear uncovered, and
mal 1904–1905, CG 22021, 22.). no details of her dress are indicated. Behind her
two sons of Horus are Imsety and Duamutef
2- Stela CG 22050 of PA- ^ w (Ranke 1935, (Taylor 2018, 201 ff.)15. Opposite to Isis, on the
I, 111.) son of PA-m n x (Ranke 1935, I, 108.)
and the lady of the House @t-Hr- i i . t i (Da- 14 Anubis was a protector of graves and cemeteries. Several epithets
ressy 1895, 116-117, CXXXI.) found in the same attached to his name in Egyptian texts and inscriptions referred to
tomb as the previous stela, it is a round top ste- that role. Khenty-imentiu, which means “foremost of the wester-
la too with carved decoration and inscription, ners” and was also the name of a different canine funerary god, al-
delimited by an incised border line. The ste- luded to his protecting function, because the dead were usually
la of sandstone, measuring 789 x 417 mm, the buried on the west bank of the Nile (Hart 1986, 23–24.). He took
stela has a lunette (A) Below the lunette, there other names in connection with his funerary role, such as t py-
are two registers of roughly equal size. (B) the d w. f “He who is upon his mountain” (i.e. keeping guard over tom-
main field shows the laying owner of the stela bs from above) and n b - t3- d s r “Lord of the sacred land”, which
on the in the center of the register. Around him designates him as a god of the desert necropolis. (Vischak 2014,
are seven figures of gods. (C) consists of 10 hor- 27, 135; Hart 1986, 23–24; Wilkinson 2003, 188–90.). The papyrus
izontal lines of text. Jumilhac recounts another tale where Anubis protected the body
of Osiris from Set. Set attempted to attack the body of Osiris by
Lunette (A) transforming himself into a leopard. Anubis stopped and subdued
The lunette is decorated as the previous ste- Set, however, and he branded Set’s skin with a hot iron rod. Anubis
la with a winged sun-disk from which descend then flayed Set and wore his skin as a warning against evil-doers who
on each a uraeus. To the left and right sides of would desecrate the tombs of the dead. (Armour 2001) Priests who
the winged sun-disk there are respectively the attended to the dead wore leopard skin in order to commemorate
jackals recumbent on the sky-sign separates in a Anubis’ victory over Set. The legend of Anubis branding the hide
straight line and symmetrically arranged, both of Set in leopard form was used to explain how the leopard got its
with a uraeus on their forehead. spots (Zandee 1960, 255.). Embalmer As j my - w t “He who is in the
place of embalming”, Anubis was associated with mummification.
He was also called nḫ ty zḥ- nrṯ “He who presides over the god’s bo-
oth”, in which “booth” could refer either to the place where embal-
ming was carried out or the pharaoh’s burial chamber (Hart 1986,
23–24; Wilkinson 2003,188–90.).
15 This two sons of Horus are Imsety, in the form of a human,
representing the South, who protected the liver of the deceased,
protected by his mother Isis, and Duamutef, in the form of a jackal,
are considered a group of the 77 gods of pharbai- In this register is higher than the following one,
tos and the gods who give the deceased a beauti-hereditati in the center of the register shows PA- ^w the
ful burial at the necropolis of Edfu (Leitz 2002c, owner of the stela laying as the mummy form of
IV, 549.). They are also mentioned as gods of pro- Osiris on a bed which has leonine legs and head,
tection who protect their master Horus (Leitz and next to PA- ^w the god Anubis in walking
2002, VII, 32,17.) and Re (Leitz 2002d, V, 197, pose and facing right. He wears a flaring kilt
10.). projecting from below the stomach and reach-
ing down to a point just below his knees. And he
6: nTrw-wsxt-mAaty “the gods of making the preserve (a body) by embalming the
the hall of dual justices” (Leitz 2002c, IV, 482; deceased and wrapping it in cloth. His right arm
VIII, 23–24.), this expression refers to the 42 hangs down and his right hand touching the body
judges of the court of Osiris (Goyon 1972a, 247, of the deceased PA- ^w. Anubis’s left arm is raised
Nr. 2.). They appeared in the chapter 186A-B of forward, with straightened hand and thumb up-
the Book of the dead (Faulkner 1985, 162–66; ward, and holds a vase with oil14.
Cauville 1997, 145.).
On the left sits of the bed is the goddess Isis
7: DAmw refers either to a group of in walking pose and facing left. Her left arm is
young men or children, or to “rising generations” raised forward, with straightened hand and
of people (Wilson 1997, 1219; Faulkner 1953, 40– thumb upward, in the gesture of recitation. Her
41). In another stela (CG 22021) from the same right arm hangs straight down. She wears a tri-
province the word means “the generations” (Ka- partite wig, which leaves her ear uncovered, and
mal 1904–1905, CG 22021, 22.). no details of her dress are indicated. Behind her
two sons of Horus are Imsety and Duamutef
2- Stela CG 22050 of PA- ^ w (Ranke 1935, (Taylor 2018, 201 ff.)15. Opposite to Isis, on the
I, 111.) son of PA-m n x (Ranke 1935, I, 108.)
and the lady of the House @t-Hr- i i . t i (Da- 14 Anubis was a protector of graves and cemeteries. Several epithets
ressy 1895, 116-117, CXXXI.) found in the same attached to his name in Egyptian texts and inscriptions referred to
tomb as the previous stela, it is a round top ste- that role. Khenty-imentiu, which means “foremost of the wester-
la too with carved decoration and inscription, ners” and was also the name of a different canine funerary god, al-
delimited by an incised border line. The ste- luded to his protecting function, because the dead were usually
la of sandstone, measuring 789 x 417 mm, the buried on the west bank of the Nile (Hart 1986, 23–24.). He took
stela has a lunette (A) Below the lunette, there other names in connection with his funerary role, such as t py-
are two registers of roughly equal size. (B) the d w. f “He who is upon his mountain” (i.e. keeping guard over tom-
main field shows the laying owner of the stela bs from above) and n b - t3- d s r “Lord of the sacred land”, which
on the in the center of the register. Around him designates him as a god of the desert necropolis. (Vischak 2014,
are seven figures of gods. (C) consists of 10 hor- 27, 135; Hart 1986, 23–24; Wilkinson 2003, 188–90.). The papyrus
izontal lines of text. Jumilhac recounts another tale where Anubis protected the body
of Osiris from Set. Set attempted to attack the body of Osiris by
Lunette (A) transforming himself into a leopard. Anubis stopped and subdued
The lunette is decorated as the previous ste- Set, however, and he branded Set’s skin with a hot iron rod. Anubis
la with a winged sun-disk from which descend then flayed Set and wore his skin as a warning against evil-doers who
on each a uraeus. To the left and right sides of would desecrate the tombs of the dead. (Armour 2001) Priests who
the winged sun-disk there are respectively the attended to the dead wore leopard skin in order to commemorate
jackals recumbent on the sky-sign separates in a Anubis’ victory over Set. The legend of Anubis branding the hide
straight line and symmetrically arranged, both of Set in leopard form was used to explain how the leopard got its
with a uraeus on their forehead. spots (Zandee 1960, 255.). Embalmer As j my - w t “He who is in the
place of embalming”, Anubis was associated with mummification.
He was also called nḫ ty zḥ- nrṯ “He who presides over the god’s bo-
oth”, in which “booth” could refer either to the place where embal-
ming was carried out or the pharaoh’s burial chamber (Hart 1986,
23–24; Wilkinson 2003,188–90.).
15 This two sons of Horus are Imsety, in the form of a human,
representing the South, who protected the liver of the deceased,
protected by his mother Isis, and Duamutef, in the form of a jackal,
