image of my body upon earth, remember …'" The text ceasing here may have been continued on the lost part below, with perhaps the meaning "remember my name, and say the dedicatory formula of offerings." A rather similar address occurred at Koptos (see "Koptos" Pl. XVIII, 3. p. 17). The inscription of the lesser figure shows that the stele was dedicated to Athu-asar "by his beloved son, who makes his name to live, the stable-master of the Lord of the two lands Min-mes, renewing the life, the vassal of Osiris." The style of the work, which retains the traditions of the middle kingdom, gives the date as being early in the XVIIIth dynasty.
Fig. 2. The inscription from the back of the white bust of the queen (Pl. VI, 3, 4) refers in the first line to several dignities in the harim of some gods. These offices are denoted by the names of instruments, as is shown by the title sesheshy[t] en Mut, "the player of the sistrum of Mut." (This title "shesh shyt" occurs among those of queen Titi, see De Rouge, Inscr. Hist 249). Probably therefore the other titles are of similar nature. With sesheshet are sometimes named other instruments, menat and sekhem (Erman, Pap. Westcar, p. 61), though the latter reading is doubtful, but based on the demotic papyrus of Leiden I, 384 8132. The men at the close of the first line may have been menyt, and the title before Amen-Ra may have been the office composed with the sekhem. So I should translate—
"The … playeress of Amen Ra, the sistrum playeress of Mut, the menat playeress of [Khonsu] … Sais, the danceress (aheb[et]) of Horus …" If this view of the reconstruction of the text is right, the queen had among other titles those of a lady of the harim of the Theban Triad. Unfortunately there is nothing in the inscription to reveal the name of the queen.
Fig. 3. This, and the following up to Fig. 20, depend upon Prof. Petrie's hand copies, as I have not seen the originals. Figs. 3 to 9 are inscriptions upon the bases of the colossal jackals which formed the avenue of approach to the temple of Amenhotep III. Fig. 3 reads "… his inheritance, his kingdom [and] his throne, realising what he was doing in the land. His companion as king of the living. The two lands of Horus are under the direction ('plan' or 'design') of the Lord of the two lands Neb-maatra … slaying the tribes of the Sati, the good God the brilliant image of Ra, shining like the sun's disc, Horus of the gods (or 'amongst the gods,' but this orthography of nuter would be very unusual at this time) with variegated feathers (?), for he has embraced the two lands with his wings, the son of Ra, Lord of the sword, Amenhotep prince of Thebes …"
Fig. 4, "Great (?) in knowledge, there is nothing he does not know in heaven and earth, giving rule to the Spirits, who go forth at the sign of his eyes (? reading semed n drtif[i]) the king of Upper and Lower Egypt Neb-maat-[ra] … The golden Horus, great by the sword, slaying the Sati. The southerners are coming to him on their bellies, the northerners on account of the power of his spirits. No land stays behind him (ignores him?). The son of Ra, Amenhotep. …"
Fig. 5. "… great in vigour he has made [it] by his arms like the Lord of Thebes (Amen) … slaying the Sati, not …"
Fig. 6. "[Neb] maat [Ra], heir of Ra, beloved of Amen Ra, endowed with life."
Fig. 7. "… fluid of life, firmness, purity (?), health, gladness."
Fig. 8. "… in placing his fear amongst the hidden … his terror is going through the lands, acting by his arms, making the two lands know the king of Upper and Lower Egypt, Lord of the sword, Neb-maat-ra … slaying the Sati, overthrowing in all lands those who rebel against him, making foreign lands to be heaps of corpses, wounding (?) them, the terror of him is amongst all foreign lands, the son of Ra, Amen[hotep]."
Fig. 9. "[Neb] maat [Ra], image of Ra, beloved of Amen, endowed with life." "Amenhotep, prince of Thebes, beloved of Amen in eternity." "The fluid of life, firmness, purity, health, and gladness supports him like Ra every day in eternity." "… son of Ra, beloved, endowed with life." "… beloved of [Nehbet]-kau (?) like Ra."
Figs. 10–24. These graffiti are painted on the blocks of building stone, as masons' marks; they are not all comprehensible, and I only state what seems to me fairly clear. Figs. 11, 12, bear the name of a building of "the town" or "the south city" (Thebes); with ankh uas added, which elsewhere means the king's palace (Rec. Trav. xix. 89, 3). The first two signs may be the name of the building, perhaps of the temple of Tahutmes IV, where this was found. Fig. 13 reads nefer renpit, "good years," which I noticed also on blocks of the temple at Deir El Babri. It may be the name of a man. Fig. 24 reads "position of filling," that is, the level of the sand filling of the foundation. It was written on a large pebble in the side of the foundation trench
