14
THE
BOCK
TOMBS
OE
EL
AMABNA.
of
friends
and
by
bis
wife
(?)
and
her
women,
all
on
foot..
The
temple
servants
receive
him
at
the
building
and
again
Tutu
must
invoke
a
blessing
on
the
King
:—
"
The
Chief
Servitor
of
N.
[in
the
temple
of
Aten
in]
Alchetaten,
the
Chamberlain,
Tutu,
saith
'
O
Ruler,
who
[makes
monuments]
to
his
father
(?)
and
duplicates
(?)
[them]
A
prayer
and
praying
figure
of
Tutu
is
the
only
decoration
of
the
lower
part
of
the
wall
(Plate
xxi.
;
translation
on
p.
27).
Probably
it
was
introduced
in
order
to
fill
the
vacant
space,
for
Tutu's
tomb
seems
to
have
proved
too
spacious
for
the
stock
designs.
The
only
con¬
nection
with
the
scene
above
is
that
Tutu
is
arrayed
in
his
collars
and
festal
cap,
as
if
fresh
from
his
honours.
C.
Tutu.
The
texts,
which
are
interspersed
with
the
scenes
in
this
tomb
with
such
unusual
profusion,
do
not
bring
the
personality
of
Tutu
much
nearer
to
us.
The
distinctive
functions
of
a
Chief
Servitor
are
as
little
known
to
us
as
those
of
an
Ami-Khent,
probably
for
the
good
reason
that
they
indicate
positions
of
wide
authority
in
the
temple
and
at
court,
which
were
all
the
higher
because
few
bureaucratic
duties
were
attached
to
them.
We
gather
that
he
was
almost,
if
not
quite,
the
highest
official
in
the
realm,
enjoying
the
King's
closest
confidence.
As
such,
his
activities
had
the
widest
range,
and
we
have
an
instructive
account
of
them
in
the
short
inscription
on
Plate
xix.
(see
p.
27).
Both
the
quantity
and
contents
of
the
texts
in
his
tomb
justify
us
in
concluding
that
if
any
man
in
Akhetaten
entered
into
the
new
"
Teaching
of
Life,"
and
made
application
of
its
zeal
for
Truth
in
his
public
life,
it
was
he.
It
is
generally
in
vain
that
we
seek
for
some
touch
of
the
outside
world
to
give
body
to
these
shadows
of
men
which
the
tomb-scenes
throw
upon
history,
and
therefore
we
cannot
pass
by
a
testimony
to
Tutu's
existence
and
activity
which
the
Tell
el
Amarna
Letters
seem
to
con¬
tain.1
There
we
find
Aziru,
a
somewhat
turbu¬
lent
kinglet
in
the
north
of
Syria
or
the
interior
of
Phoenicia,2
and
his
son
also,
writing
to
one
Du-u-du
in
Lgypt
as
an
intermediary
with
the
King.
Aziru
addresses
him
in
the
most
defer¬
ential
way
as
"my
lord"
and
"my
father,"3
and
otherwise
shows
that
lie
had
come
to
know
him
intimately,
and
in
all
likelihood
personally,
and
appreciated
fully
his
influence
at
court.
Tutu's
claim
that
he
was
"
chief
mouthpiece
of
all
the
foreign
lands
"
(PI.
xix.)
makes
it
almost
certain
that
he
is
this
Duclu
whom
the
kings
of
Syria
recognised
as
the
real
power
behind
the
throne
in
their
affairs.
It
makes
it
probable,
too,
that
Tutu
was
a
man
of
years
and
position
before
Akhenaten
came
to
the
throne,
and
that
the
young
King,
whose
interests
were
concentrated
on
Egypt,
gladly
relied
on
the
diplomatic
wisdom
of
his
father's
confidant.4
It
is,
perhaps,
a
sign
of
the
special
acquaint¬
ance
of
Tutu
with
the
King's
mind
that
in
several
inconspicuous
places
in
his
tomb
(the
outer
lintel,
the
abacus,
the
entablature),
where
they
were
scarcely
legible,
the
cartouches
of
the
Aten
are
given
in
the
later
form,
which
avoids
the
name
of
Horus,
and
which
came
into
uni¬
versal
use
in
the
tombs
soon
after
the
removal
to
the
northern
necropolis.
(Here,
too,
in
the
tombs
of
Mahu
and
Any.)
It
seems,
then,
that
1
Knudtzon,
El-Amarna
Tafeln,
Nos.
15S,
164,
169
(Winckler,
Tell
el
Amarna
Letters,
Nos.
44,
45,
52).
Duclu
is
mentioned
also
in
Knudtzon,
No.
167
(Winckler,
47a,
p.
408).
See
also
Steindorff,
Beitrage
zur
Assirriologie,
I.,
p.
331.
2
Knudtzon,
ih.,
p.
56.
3
Khai
(Huy?)
he
addresses
as
"my
brother,"
writing
in
a
more
familiar
strain
(Knudtzon,
No.
166.
Winckler,
No.
46).
In
the
reign
of
Amenhetep
III.,
Amanappa
is
addressed
by
Ribaddi,
King
of
Gebal,
in
the
same
way
as
Dudu.
4
Stela
211
of
the
British
Museum
shows
one
Thutliu
Acting-Scribe
and
Steward
in
the
house
of
King
Ay,
offering
to
Sokaris
of
Re-stau
and
making
a
dy
lietep
seten
prayer
for
his
father
Khonsu
;
but
this
official
is
not
likely
to
be
identical
with
our
Tutu.
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