14
the
book
tombs
op
el
amarna.
tomb
leaves
its
dark
recesses
and
greets
the
appearing
or
departing
deity
at
the
entrance.
But
here,
as
often
in
the
earlier
tombs,
the
King
and
his
household
also
are
seen
engaged
in
wor¬
ship.
This
may
be
due,
not
only
to
the
impulse
of
the
Egyptian
King
to
self-commemoration,
but
also
to
the
need
to
create
traditions
for
the
new
form
of
faith
by
giving
prominence
to
the
example
of
the
Court.
Therefore
the
figure
of
Panehesy
and
his
prayer
are
relegated
here
to
the
lower
part
of
the
walls
(for
a
translation
of
both
texts,
see
pp.
29,
30),
while
the
upper
part
shows
the
royal
family
offering
to
the
radiant
Disc.
The
King
and
Queen
are
extending
their
sceptres
towards
the
god
as
if
in
acknowledg¬
ment
of
their
delegated
power
(cf.
I.,
xxvii.).
Before
them
is
a
loaded
table,
having
little
figures
holding
offering-bowls
at
the
two
front
corners.
The
table
having
first
been
spread
with
jars,
flat
round
loaves
have
been
placed
on
their
mouths,
and
the
rest
of
the
offerings
laid
on
top
and
crowned
with
flowers
and
bowls
of
burning
spices.
The
King's
person
is
adorned,
as
often,
with
the
cartouches
of
the
god.
These
were
probably
inserted
in
light
jewellery
or
fastened
on
ribbons
;
for
they
always
occupy
the
place
of
armlets
and
pectorals,
though
the
attachments
are
rarely
shown.
The
elaborate
titulary
of
the
Queen
written
over
her
head
reads:
—
"
The
heiress,
great
of
favour,
mistress
of
the
district
of
the
South
and
North,
fair
of
face
and
gay
with
the
two
feathers,
soothing
the
heart
of
the
King
at
home
(?),'
pleased
at
all
that
is
said,
the
great
and
beloved
wife
of
the
King',
Lady
of
the
Two
Lands
[Nefertiti]."
The
three
eldest
princesses
shake
the
sistrum
behind
their
parents.2
East
Side
(Plates
viii.,
xxvii.).—The
change
in
the
royal
attire
on
this
wall
may
have
been
prescribed
by
the
ritual;
for
the
King
is
here
1
If
(j
|
is
intended.
s
The
(injured)
sistrum
of
Merytaten
has
been
omitted
by
error
in
Plate
viii.
burning
spices
in
the
hawk-headed
censing-
spoon
towards
the
sun,
while
the
Queen
presents
a
bouquet
of
flowers.3
Both
wear
an
elaborate
variety
of
the
Atef
crown,
into
which,
as
in
a
coat
of
arms,
forgotten
history
and
symbolism
are
crowded.
Two
or
three
shocks,
somewhat
resembling
those
familiar
to
us
in
the
khelcer
ornament,
and
each
flanked
by
two
plumes,
occupy
the
centre,
standing
upright
on
the
com¬
bined
horns
of
the
bull
and
the
ram.
In
the
King's
head-dress
each
is
also
crowned
by
the
solar
hawk,
identified
with
the
god
of
the
Aten
cult
by
the
double
cartouche.
Erect
on
either
side,
and
pendant
also
from
the
horns,
are
figures
of
the
crowned
uraeus.
The
whole
is
attached
to
the
head
by
a
broad
base,
adorned
with
uraei.
The
King
has
thrown
a
flowing
mantle
over
his
shoulders,
and
his
tunic
shows
a
flap
adorned
with
uraei
and
the
attachment
of
the
bull's
tail
behind
(not
often
assumed
by
him).
The
Queen
is
again
distinguished
by
an
encomium
:
—
"
The
heiress,
great
of
favour,
mistress
of
all
women—
when
she
saith
anything
it
is
done4—the
great
wife
of
the
King
whom
he
loveth
[Nefertiti],
living
for
ever
and
ever."
The
register
beneath
this
scene
is
practically
in
duplicate
on
the
two
walls.
The
point
of
interest
is
a
female
figure
in
the
centre,
at¬
tended
by
two
dwarfs
of
her
sex,
and
identified
by
this
as
the
sister
of
Queen
Nefertiti,
already
seen
on
the
lintel
outside.
This
interpretation
is
supported
by
the
broken
inscription
which
evidently
ran,
"
the
sister
of
the
great
wife
of
the
King,
Nefertiti,
who
lives
for
ever
and
ever,
Nezemet-mut."
5
She
is
attended
by
two
shade-
3
The
drawing
of
the
figures
in
the
Dcnkmaler
utterly
misrepresents
the
original.
4
This
phrase
is
applied
to
a
queen
in
the
very
earliest
•
times
(Petrie,
Royal
Tombs
ii.,
pi.
xxiv.,
seal
210),
and
again
to
Queen
Hatshepsut
(Naville,
D.
el
Bahari
ii.,
P-
16).
5
Restore
^
°
f
Q
fl
Cf'
K
D~
iiL
109'
She
appears
also
twice
in
the
tomb
of
Ay,
and
appai
ently
in
that
of
Tutu
(L.
D.
iii.
1064).
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