The Procession of &quot;Asiatics&quot; at Beni Hasan

Janice Kamrin

The site of Beni Hassan is located approximately 20 km south of modern el-Minya, Egypt. It consists of a cemetery of rock-cut tombs that were carved across the late Third to the early Second Millennium BCE, or the late Old and Middle Kingdoms of ancient Egyptian history. A row of tombs on an upper terrace mostly features the burials of affluent individuals. They are believed to be the local ruling elite, and their families, of the 16th nome of Upper Egypt, the so-called Oryx nome. Some of their tombs have preserved remarkably detailed wall paintings representing a myriad of motifs on social, cultural, religious, and administrative activities, all of which emphasise the tomb owners' achievements, social identity, and status. One of these tombs was categorised by Nineteenth Century Egyptologists as Tomb Nr. 14, its wall scenes revealing that it belonged to a 'great overlord of the Oryx nome' who served the first pharaoh of the Middle Kingdom's Twelfth Dynasty, King Amenemhat I. This overlord was named Khnumhotep.

This is a revised issue of REL Issue No. 1 The tomb of the manicurists Niankhkhnum and Khnumhotep, Fifth Dynasty, Old Kingdom Egypt, is regarded as exceptional either in its size and architecture or most noticeably in its lively portraits of intimacy between the two owners. The portraits confused the Egyptologists as being unprecedented in the Egyptian tombs. They looked for clues either in iconography or texts and came by three explanations; either they are twins, or conjoined twins, or they are in a homosexual relation. The last speculation has been passed to press and since then the issue of discovering homosexuality in ancient Egypt did not cease of popping up in books, journals, media and web-sites. This paper investigates the hidden symbolization rather than the visual interpretation. The intimate relationship shall be ascertained in view of the pictorial narrations of Predynastic Egypt. The spirituality of the scenes shall be judged by the ancient Egyptian conception of the soul. Question: Are they two or one? This question has never been raised in Egyptology and shall be answered for within the sphere of god Khnum.

The hypothesis of two persons by the names Niankhkhnum and Khnumhotep, irrespective of whatever sort of their relationship, is well-established in Egyptology since the discovery of the tomb in late 1964. Part one of this paper has been assigned for establishing the truth of the tomb owner by the name Ni. Ni, the single owner of the tomb, has given the twin-forces of his soul the names Ankhkhnum and Khnumhotep. Hence, his name reads Ni-Ankhkhnum-Khnumhotep where there is no place for the conjugation 'and'. Part two penetrates the profound symbolization and intellectuality of the iconography. The identity of the midget youngsters is revealed. The leading role of Ni-Ankhkhnum is investigated and justified. The marital life of Ni and its impact on questioning the two false doors is here unmasked. Finally, there is unanticipated surprise waiting for Egyptologists but more significant for readers to appraise. Ni has faithfully adhered to the teachings of his forefathers that have been later on spelled out by the Egyptian priests.

The Metropolitan Museum of Art Symposia Cultures in Contact From Mesopotamia to the Mediterranean in the Second Millennium b.c. Edited by Joan Aruz, Sarah B. Graff, and Yelena Rakic T h e M et ropoli ta n Museum of A rt, N ew Yor k d i s t r i b u t e d b y Ya l e U n i v e r s i t y P r e s s , N e w H av e n a n d L o n d o n Most of the essays published in this volume were presented at “The Raymond and Beverly Sackler Symposium: Beyond Babylon: Art,Trade, and Diplomacy in the Second Millennium b.c.,” held on December 18 and 19, 2008, and “The Friends of Inanna Scholars’ Day Workshop,” held on February 4, 2009. George Bass’ and Cheryl Ward’s essays were part of the Charles K. Wilkinson Lectures “Ships and Shipwrecks,” held on December 17, 2008. Aslıhan Yener’s essay is based on a lecture given in the series the Armand Brunswick Distinguished Lectures in Archaeology of The Raymond and Beverly Sackler Foundation, Inc., held on December 18, 2008. Gary Beckman’s essay was included in the Sunday at the Met program “Anatolia in the Time of the Hittites,” held on February 22, 2009. All the lectures were held at The Metropolitan Museum of Art, New York. The Raymond and Beverly Sackler Symposium and the Armand Brunswick Distinguished Lectures in Archaeology were made possible by The Raymond and Beverly Sackler Foundation, Inc. The Scholars’ Day Workshop was made possible by the Friends of Inanna. The Charles K. Wilkinson Lectures were made possible by the many friends of Charles K. Wilkinson and of The Metropolitan Museum of Art, New York. This publication is made possible by The Hagop Kevorkian Fund and by The Adelaide Milton de Groot Fund, in memory of the de Groot and Hawley families. Published by The Metropolitan Museum of Art, New York Mark Polizzotti, Publisher and Editor in Chief Gwen Roginsky, Associate Publisher and General Manager of Publications Peter Antony, Chief Production Manager Michael Sittenfeld, Managing Editor Robert Weisberg, Senior Project Manager Edited by Alexandra Bonfante-Warren Production by Douglas Malicki Bibliography by Jayne Kuchna and Penny Jones Maps on pp. viii – ix, 55, 74, 75, 80 by Anandaroop Roy Photographs of works in the Metropolitan Museum’s collection by The Photograph Studio, The Metropolitan Museum of Art, unless otherwise noted. Design implemented by Nancy Sylbert, based on a format established by Tsang Seymour Design Inc. Typeset in Bembo Std and Lotus Linotype Printed on 130 gsm LumiSilk Matte Artpaper Separations by Professional Graphics, Inc., Rockford, Illinois Printed and bound by Oceanic Graphic Printing, Hong Kong, China Jacket illustration: Detail of wall painting with foreign emissaries bearing gifts. (See Feldman ig. 4, pp. 250 – 51.) Frontispiece: Ivory pyxis lid (Feldman ig. 7, p. 253) Contents Page xviii: Satellite image: The eastern Mediterranean Contributors to the Publication vii Page 44: Archaeologist excavating copper ingots at site of Uluburun shipwreck Map of the Ancient Near East and the Eastern Mediterranean viii Page 72: Basalt stele. Ebla. Old Syrian period. Idlib Museum 3003. (See Matthiae ig. 9, p. 104.) Page 154: Detail of jacket illustration Chronology Introduction Joan Aruz Page 214: Detail of bronze plaque with animal combats (Aruz ig. 20, p. 223) Acknowledgments Page 274: Detail of cuneiform tablet of Edict of Suppiluliuma I. Ugarit. Late Bronze Age. National Museum, Damascus 17.227 the First International Age Page 310: Basalt stele of Hammurabi. Found at Susa. Old Babylonian period. Musée du Louvre, Paris Sb 8 Copyright © 2013 by The Metropolitan Museum of Art, New York The Metropolitan Museum of Art endeavors to respect copyright in a manner consistent with its nonproit educational mission. If you believe any material has been included in this publication improperly, please contact the Editorial Department. First printing All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage and retrieval system, without permission in writing from the publishers. The Metropolitan Museum of Art 1000 Fifth Avenue New York, New York 10028 metmuseum.org Distributed by Yale University Press, New Haven and London yalebooks.com /art yalebooks.co.uk Cataloging-in-Publication Data is available from the Library of Congress. ISBN 978-1-58839-475-0 (The Metropolitan Museum of Art) ISBN 978-0-300-18503-4 (Yale University Press) Glenn M. Schwartz An Amorite Global Village: Syrian–Mesopotamian Relations in the Second Millennium b.c. Karen S. Rubinson Actual Imports or Just Ideas? Investigations in Anatolia and the Caucasus Eric H. Cline Aegean – Near East Relations in the Second Millennium b.c. Malcolm H. Wiener Contacts: Crete, Egypt, and the Near East circa 2000 b.c. x xii xvii 2 12 26 34 Maritime Trade Cheryl Ward Seafaring in Ancient Egypt: Cedar Ships, Incense, and Long-Distance Voyaging Yuval Goren International Exchange during the Late Second Millennium b.c.: Microarchaeological Study of Finds from the Uluburun Ship George F. Bass Cape Gelidonya Redux 46 54 62 Interpreting the Archaeological Evidence Michel Al-Maqdissi From Tell Sianu to Qatna: Some Common Features of Inland Syrian and Levantine Cities in the Second Millennium b.c. Material for the Study of the City in Syria (Part Three) Matériel pour l’étude de la ville en Syrie (troisième partie) Giorgio Buccellati When Were the Hurrians Hurrian? The Persistence of Ethnicity in Urkesh Paolo Matthiae Ebla: Recent Excavation Results and the Continuity of Syrian Art Peter Pf älzner The Elephant Hunters of Bronze Age Syria Claude Doumet-Serhal Tracing Sidon’s Mediterranean Networks in the Second Millennium b.c.: Receiving, Transmitting, and Assimilating. Twelve Years of British Museum Excavations K. Aslıhan Yener Recent Excavations at Alalakh: Throne Embellishments in Middle Bronze Age Level VII 74 84 96 112 132 142 Contributors to the Publication Art and Interaction: Wall Paintings Janice Kamrin The Procession of “Asiatics” at Beni Hasan Robert B. Koehl The Near Eastern Contribution to Aegean Wall Painting and Vice Versa Christos G. Doumas Akrotiri, Thera: Ref lections from the East Manfred Bietak The Impact of Minoan Art on Egypt and the Levant: A Glimpse of Palatial Art from the Naval Base of Peru-nefer at Avaris Peter Pf älzner The Qatna Wall Paintings and the Formation of Aegeo-Syrian Art 156 Michel Al-Maqdissi, Director of Excavations and Archaeological Studies and Directorate General of Antiquities and Museums, Ministry of Culture, Syria 170 180 Joan Aruz, Curator in Charge, Department of Ancient Near Eastern Art, The Metropolitan Museum of Art, New York George F. Bass, Distinguished Professor Emeritus, Texas A&M University, College Station Gary Beckman, Professor of Hittite and Mesopotamian Studies, Department of Near Eastern Studies, University of Michigan, Ann Arbor 188 200 Kim Benzel, Associate Curator, Department of Ancient Near Eastern Art, The Metropolitan Museum of Art, New York Manfred Bietak, Chairman of the Commission of Egypt and the Levant at the Austrian Academy of Sciences,Vienna Giorgio Buccellati, Professor Emeritus of Ancient Near East and History, University of California Los Angeles Annie Caubet, Conservateur général honoraire du Patrimoine, Musée du Louvre, Paris Art and Interaction: Furnishings and Adornment Joan Aruz Seals and the Imagery of Interaction Annie Caubet Of Banquets, Horses, and Women in Late Bronze Age Ugarit Robert B. Koehl Bibru and Rhyton: Zoomorphic Vessels in the Near East and Aegean Marian H. Feldman The Art of Ivory Carving in the Second Millennium b.c. Kim Benzel Ornaments of Interaction: Jewelry in the Late Bronze Age Christine Lilyquist Remarks on Internationalism: The Non-Textual Data Eric H. Cline, Professor of Classics and Anthropology, Department of Classical and Near Eastern Languages and Civilizations, The George Washington University, Washington, D.C. 216 Claude Doumet-Serhal, Special Assistant, The British Museum, London; Honorary Research Fellow, University 226 College London; Director, Sidon Excavations Marian H. Feldman, Associate Professor, Departments of History of Art and Near Eastern Studies, University of 238 California Berkeley Yuval Goren, Chair, Graduate Program in Archaeology & Archaeomaterials, Laboratory for Comparative Microarchaeology, 248 Department of Archaeology and Ancient Near Eastern Civilizations, Tel Aviv University Janice Kamrin, Assistant Curator, Department of Egyptian Art, The Metropolitan Museum of Art, New York 258 Robert B. Koehl, Professor of Archaeology, Department of Classical and Oriental Studies, Hunter College, New York Christine Lilyquist, Curator Emerita, Egyptian Art, and former Lila Acheson Wallace Curatorship in Egyptology, 268 The Metropolitan Museum of Art, New York Paolo Matthiae, Director, Italian Archaeological Mission at Ebla, Syria; Emeritus Professor of Archaeology and History Literary Evidence for Interaction Marc Van De Mieroop Beyond Babylonian Literature Gary Beckman Under the Spell of Babylon: Mesopotamian Inf luence on the Religion of the Hittites Beate Pongratz-Leisten From Pictograph to Pictogram: The Solarization of Kingship in Syro-Anatolia and Assyria Christos G. Doumas, Emeritus Professor, University of Athens; Director of Excavations at Akrotiri, Thera of Art of the Ancient Near East, Università degli Studi di Roma “La Sapienza” Peter Pf älzner, Professor, Institute for Ancient Near Eastern Studies, University of Tübingen, Germany 276 Beate Pongratz-Leisten, Professor of Ancient Near Eastern Studies, Institute for the Study of the Ancient World, New York University 284 Karen S. Rubinson, Research Associate, Institute for the Study of the Ancient World, New York University Jack M. Sasson, Mary Jane Werthan Professor of Jewish Studies and Hebrew Bible,Vanderbilt University, Nashville 298 Glenn M. Schwartz, Whiting Professor of Archaeology, Department of Near Eastern Studies, Johns Hopkins University, Baltimore Closing Remarks Marc Van De Mieroop, Professor of Ancient Near East History, Columbia University, New York Jack M. Sasson “Beyond Babylon”: Closing Remarks 312 Bibliography 320 Malcolm H. Wiener, Prehistorian; Trustee, The Metropolitan Museum of Art, New York; President, Board of Trustees, Photograph and Illustration Credits 353 Institute for Aegean Prehistory and Study Center for East Crete; Chairman of the Board of Trustees, American School of Classical Studies at Athens Cheryl Ward, Associate Professor and Director, Center for Archaeology & Anthropology, Coastal Carolina University, Conway, South Carolina K. Aslıhan Yener, Associate Professor of Anatolian Archaeology, The Oriental Institute and the Department of Near Eastern Languages and Civilizations, The University of Chicago; Professor, Archaeology and History of Art Department, Koç University, Istanbul vii Janice Kamrin The Procession of “Asiatics” at Beni Hasan The Middle Kingdom (ca. 1880 b.c.) tomb chapel of Khnumhotep II at Beni Hasan is best known for the procession of foreigners in brightly patterned garments depicted on its north wall (f ig. 1). This scene has appeared numerous times in both scholarly and popular contexts, and remains a topic of lively debate and discussion. This article explores the identity of this group of men, women, and children and discusses how they might have functioned in both the real world and the microcosm of the tomb chapel in which they were painted. Th e Fa m i ly a n d C a r e e r K hnumhoTep ii oF The rock-cut sepulcher of Khnum hotep II (Tomb 3; f ig. 2) is one of thirty-nine Middle Kingdom tombs for the high officials of the Oryx (16th Upper Egyptian) nome carved into the eastern cliffs at the Middle Egyptian site of Beni Hasan.1 The earliest tombs most likely date to later Dynasty 11;2 Khnumhotep II’s monument, completed during the reign of the fourth king of Dynasty 12, Senwosret II (r. ca. 1887 – 1878 b.c.), is the last in the series. In his tomb autobiography,3 Khnumhotep II states that he inherited his principal titles, Administrator of the Eastern Desert ( jmj-rA HAswt iAbtt) and Mayor (HAty-a) in the town of Menat Khufu,4 from his maternal grandfather, Khnumhotep I (Tomb 14). Khnumhotep II’s father, Nehri, was a Hereditary Prince ( jrj-pat), Mayor, Ruler of the New Towns (HqA njwwt mAt), and Overseer of the City ( jmj-rA njwt); his mother’s name was Bakt. Khnumhotep II appears to have been raised at court, no doubt due to his family’s status. His principal wife, Khety, was the daughter of a nomarch of the adjacent Jackal (17th Upper Egyptian) nome.5 The title of Administrator of the Eastern Desert6 — a post that he was granted in Year 19 of Amenemhat II and held until at least Year 6 of Senwosret II — has been interpreted by some scholars to indicate that Khnumhotep II was in charge of the entire Eastern Desert (the area between the Nile Valley and the Red Sea), although others believe that his purview was more geographically limited.7 Rock inscriptions and archaeological deposits show clearly that the Eastern Desert was crucial for hunting, mining, and trade; in addition, it was a key point of contact between Egypt and its neighbors to the northeast.8 As Administrator of the Eastern Desert, therefore, Khnum hotep II was, at a minimum, directly responsible for prospecting and mining activities in the stretch of desert between the Oryx nome and the Red Sea, and may well have played a role in securing Egypt’s northeastern border. T h e F o r e i g n e r s i n To m b 3: ConTexT and desCr ipTion The main chamber of Khnumhotep II’s tomb chapel is square, with a triple-vaulted ceiling supported by four pillars of living rock. Due to its location on the east bank of the Nile, the entrance is to the west and the cult niche, which contained a rock-cut statue of the deceased,9 is in the center of the east wall. The two burial shafts cut into the f loor of the chamber were robbed in antiquity.10 The walls of the chapel are covered with brightly colored scenes and texts in paint on plaster. On the entrance wall are images of manufacture and food production, as well as of a pilgrimage to Abydos. Figures of the tomb owner and his wife Khety seated at offering tables dominate the south Fig. 2. Facade of the Tomb of Khnumhotep II wall. On the east wall, Khnumhotep II is shown, on one side, fishing with a harpoon and, on the other, bringing down waterfowl with a throw stick. The north wall (f igs. 7, 8) is dominated by two large-scale f igures of the tomb owner: on the upper left, he hunts wild animals in the desert; on the lower right, he receives processions of off icials, petitioners, and scribes. The foreigners (f ig. 1), who are painted on the third register of this wall, are part of the scene on the lower right.11 Fig. 1. Reconstruction of wall painting of the procession of Aamu. Beni Hasan, Tomb of Khnumhotep II, north wall. Dynasty 12, reign of Senwosret II, ca. 1887 – 1878 b.c. 156 157 The procession comprises eight men, four women, and three children; their clothing, sandals, and hairstyles, as well as the objects they carry with them, distinguish them clearly as non-Egyptians. The unusual nature of this scene, described below; the care taken in the rendering of its details; and the regnal date provided by an inscription within the scene suggest strongly that it represents, or at least alludes to, a real event. Fig. 3. Facsimile of the writing board or papyrus from the procession of Aamu Fig. 4. Detail of the procession of Aamu 158 Cultures in Contact The Caption Above the scene is a horizontal line of hieroglyphs. Although there is disagreement about the exact transliteration and translation, this can perhaps best be rendered as jjt Hr jnt msDm(w)t jn.n.f aAm(w) 37; “Coming on account of bringing mesdemet; he brought 37 Aamu” or “Coming on account of bringing mesdemet, which 37 Aamu brought to him.”12 The fact that there are fifteen Aamu represented here,13 rather than the thirty-seven mentioned in the caption, is most likely an example of the common practice in Egyptian art of depicting a smaller group as shorthand for a larger one. The number of people in the larger group, however, is still unclear. Were there thirty-seven people altogether, counting men, women, and children? Or were there thirty-seven men plus their families, so perhaps more than one hundred altogether?14 At this point, we can draw no firm conclusion. The commodity mentioned in the inscription is mesdemet, which can mean either black or green eye paint, as well as galena, the dark gray lead ore that was the principal ingredient of most black eye paint, and malachite, the mineral used for green eye paint.15 The Royal Document Scribe, Neferhotep The procession is led by the Royal Document Scribe, Neferhotep (sS an nswt nfrHtp), who has the dark reddish skin usual for an Egyptian male and wears the traditional official garb of a white kilt that comes to midcalf. The text on the writing board or papyrus that he offers to the large standing figure of Khnumhotep II (fig. 3) reads: rnpt-sp 6 xr Hm n Hr sSm-tAwj nswtbjtj xa-xpr-ra rxt n aAmw jn.n sA HAtj-a Xnm-Htp Hr msDm(w)t m aAm n Sw rxt-jr 37 (Year 6 under the Majesty of Horus, Uniter of the Two Lands, King of Upper and Lower Egypt, Khakheperre [Senwosret II]: accounting of the Aamu that the son of the Mayor, Khnumhotep, brought because of mesdemet; being Aamu of Shu, number amounting to 37).16 The Overseer of the Hunters, Khety The second Egyptian official is named Khety. His title, jmj-rA n nww, is usually translated as Overseer of the Hunters. Sydney Aufrère offers as an alternative Superintendent of the Desert Policemen, and theorizes that these officials patrolled the deserts, using dogs to help them control the nomadic tribes who traveled along the fringes of the Nile Valley.17 Abisharie Behind Khety is the leader of the Aamu, HqA-xAswt jb-SA. The title HqA xAswt (ruler of the hill-lands) is familiar in its Hellenized form, Hyksos, most often associated with the Levantine princes who conquered Egypt at the end of the Middle Kingdom (ca. 1650 b.c.). However, this term appears at least as early as Dynasty 6, generally referring to foreign rulers.18 HqA, written with a crook, is commonly translated as “ruler”; the hieroglyphic sign rendered as xAswt (or smjt) can mean foreign, desert, or hill-land, and is thought to symbolize the undulating pastureland of the Levant or the sandy hills of the desert, in contrast with the relatively f lat, cultivated fields of the Nile Valley and Delta. Scholars agree that the name of the chieftain, jb-SA (Abisharie or Abishai) is of Semitic origin.19 Abisharie wears a brightly colored robe (fig. 4), fringed along the side, that leaves one shoulder bare; this is clearly a nonEgyptian garment, as the Egyptians did not use the tapestry technique until mid–Dynasty 18, while elaborately woven cloth, intricately patterned and colorful (most likely of wool), was a specialty of the cultures to the northeast, in particular the Levant and Mesopotamia.20 Abisharie extends his right hand with the palm f lat and facing down, in a gesture of respect or submission,21 toward a large standing figure of Khnumhotep II. With the other, he uses a short staff to restrain a Nubian ibex.22 His staff might be simply a shepherd’s tool, but might also be a symbol reinforcing his princely status by reiterating his title (although it is significantly less curved than the hieroglyph for HqA). His feet are bare. His skin has yellow rather than red overtones and is much lighter than that of the Egyptian officials who head the procession. Like all the Aamu men, he has a short, pointed beard and wavy hair cut to the back of the neck. This hairstyle has been compared to the “mushroom-head” style seen, for example, on the head of a large fragmentary statue of a late Middle Kingdom Asiatic dignitary found at Tell el-Dab‘a; this figure’s garment was also painted in a colorful pattern.23 The Gazelle Tamer Behind Abisharie, a second barefoot man, in a colorful striped kilt, restrains a dorcas gazelle (fig. 4),24 his right hand on its horns and his left grasping a rope that runs around the animal’s neck. In current photographs, the skin of this man is slightly darker and redder than that of his comrades; however, earlier facsimiles do not show this, and it is clear from the lighter color of the wall, which creates a halo effect, that the figure has undergone cleaning. This present skin color, then, may be the result of cleaning, or perhaps of repainting. A teardrop, colored white and outlined in black, hangs from the man’s beard. Further examination would be needed to understand the possible significance of these odd details. The Bodyguards Four men wearing laced sandals,25 dressed in one-shouldered tunics that reach to just below the knee, some red with gray patterns and the others white, walk behind the gazelle tamer. They are depicted in single file, but might be better interpreted as side by side or in a loose group. The first man holds a composite bow in his visible hand. This weapon, far superior to the simpler self-bow, made of a single shaft of wood, first appears in the late Early Bronze Age (ca. 2200 b.c.) in western Asia, but was not used in Egypt until the New Kingdom.26 The second man carries a throw stick, The Procession of “Asiatics” at Beni Hasan 159 apparently a typical hunting tool and perhaps also a military weapon in his culture,27 and has a bag, most likely a waterskin, strapped to his back. The third man holds a throw stick in one hand and a spear in the other; the latter is visible in earlier facsimiles but is now difficult to make out. It would be interesting to ascertain whether this is a socketed spear, which would suggest a date in the Middle Bronze (MB) IIA period. The last man in this group turns to look behind him; he holds another long spear, whose head is no longer easily discernible. The First Donkey and the Children Behind this group is a donkey bearing two children and a saddlebag (fig. 5). Donkeys were domesticated in Egypt by at least the end of the Predynastic period and used to carry loads; however, there is no evidence that they were ever ridden by Egyptians.28 In contrast, Asiatics ride donkeys in both Egyptian and Near Eastern records.29 The children seem to be in some sort of carrier made of a red material. This carrier is strapped with f iber or leather bands to the donkey’s back, along with a large saddlebag that may hold gear or other supplies. Between the children is an enigmatic object that appears to be made of leather, accordion folded and held closed with a strap (?), and with two handles, perhaps of wood or bone, lashed to each end. Some scholars have interpreted this object as a skin bellows, without explaining exactly how it would have worked.30 In fact, its shape is not exactly correct for such a tool: it has two protrusions on each end, whereas bellows would normally have two handles but only one outlet pipe.31 However, we lack alternatives that can be supported by comparanda,32 so until a better identification can be made for this mysterious object, skin bellows must remain a possibility. A third, larger child, dressed in a knee-length skirt of red cloth and dark red ankle boots with white bands on the tops, walks behind the donkey, holding a child-size spear. The Women The next group consists of four women (fig. 6), each with a fillet holding her long hair back from her face and wearing a shin-length, colorfully patterned garment (in three instances covering only one shoulder), along with boots. The f irst and last women hold one f ist to the chest, in a gesture of either greeting or reverence.33 The Second Donkey After the women comes a second donkey, with a blanket or bag decorated with red zigzags on its back. Strapped to this object is a small red bag or pillow, a spare throw stick,34 a spear, and a second set of “bellows.” The Rear Guard Behind the donkey is a man in a fringed kilt patterned with red chevrons, wearing laced sandals and carrying a waterskin on his back. As he walks, he plays an asymmetric lyre, a distinctively Near Eastern instrument seen in Egypt for the first time here.35 Bringing up the rear is an eighth man in laced sandals and a red and white skirt patterned with zigzags and fringed at the bottom; he carries a compound bow and has a quiver strapped to his back. In his right hand he holds a duckbilled axe, distinctive of the Levantine MB IIA culture.36 disCussion Several questions emerge from our examination of this scene: Where are these foreigners from? Who are they and what do they do? What event is illustrated here, and what is their role in it? In the caption and on the writing board carried by the royal off icial, Neferhotep, the foreigners are designated as “Aamu.” This Semitic loanword, possibly West Semitic and perhaps even Amorite, is usually translated as “Asiatic.” 37 The contexts in which this word appears in the Old through Middle Kingdom suggest that the Egyptians used this as a general term for any Semitic-speaking people from east or northeast of the Nile Valley, including the nomads of the Eastern Desert.38 This identif ication is reinforced at Beni Hasan, as discussed above, by details such as the garments of the foreign company and the equipment they carry, as well as by the name and title of their leader. They can be assigned temporally to the MB IIA culture, contemporary with Dynasty 12 in Egypt.39 The homeland of these Aamu is still a matter of debate. To date, they have been Fig. 5. Detail of the procession of Aamu showing the first donkey, with an enigmatic object on its back 160 Fig. 6. Detail of the procession of Aamu Cultures in Contact The Procession of “Asiatics” at Beni Hasan 161 identif ied as inhabitants of the Sinai or Eastern Desert, southern Palestine, northern Mesopotamia and Syria, and even northern Arabia.40 On the writing board, they are called “Aamu of Shu.” 41 Shu can perhaps be linked with the place name Shutu, which appears in the Execration Texts,42 and is rendered as R-Swt in the Speos Artemidos inscription of Hatshepsut.43 It has also been associated with “shaddu,” a term found in the Amarna Letters.44 Based on geographical considerations and a biblical parallel, Wolfgang Helck links Shu with the nomadic tribes of the area of Moab in southern Palestine, at the southeast corner of the Red Sea.45 Other scholars also place Shutu in this general area, with some variations.46 Thus the bulk of scholarly opinion places the homeland of the Aamu of Shu in the southern Levant, more specif ically in the area just east of the Jordan River and the Dead Sea; however the possibility that these Aamu came from the Sinai or the Eastern Desert cannot be dismissed.47 In any case, they were certainly not Egyptian, and whether they were at this point in time living in the Eastern Desert or farther to the north and east, they ref lect the material culture of the Levant in the Middle Bronze Age.48 What are the Aamu doing in an Egyptian context? A number of scholars think these Aamu were traders, part of a caravan coming to Beni Hasan to deliver goods to Khnumhotep II.49 William Hayes and others have interpreted the group as diplomatic envoys or political guests of Khnumhotep II.50 In either case, the assumption is that they are bringing eye paint or galena, either to sell or as a gift. Eye paint had practical uses as well as religious overtones, and from very early in Egyptian history it is listed as one of the essential offerings for the mortuary cult, necessary for the resurrection of the deceased.51 Galena was mined in the Eastern Desert, mainly near the Red Sea, and also in the Sinai; malachite is found on the surface of copper ore deposits in the same general areas. A key source for galena 162 Cultures in Contact during the Middle Kingdom was Gebel Zeit, almost due east of Beni Hasan.52 Since galena and malachite could be mined in Egypt, some scholars have questioned the interpretation of the group as traders or envoys bringing these substances from afar, passing through a large amount of Egyptian territory on the way.53 Hans Goedicke also argues that thirty-seven people are too many for a trading caravan — which would not in any case have included women and children. He suggests instead that the Aamu represent a group of migrant workers coming to work and perhaps settle in Egypt as galena miners.54 A point he uses to support this theory is the presence of royal officials, who he feels are unlikely to have come to Middle Egypt just to oversee the delivery of eye paint. Instead, they might be here as representatives of the central administration, sent to chaperone the Aamu from the point where they entered Egypt to a temporary home in the Oryx nome. Goedicke’s translation of the accompanying inscriptions leads him to the conclusion that Khnumhotep II is here being notified of this event and taking charge of the migrants who will be working under his jurisdiction.55 In fact, there is abundant evidence that people from western Asia were moving into Egypt during this period and later.56 Although some of these may have been brought as prisoners of war,57 others were likely voluntary immigrants looking for greener pastures. An alternative scenario, suggested by Detlef Franke, is that the scene commemorates an Egyptian galena-mining expedition led by Khnumhotep II’s second-eldest son with Khety, Khnumhotep III, to the area of Gebel Zeit.58 Franke suggests that the Aamu represent native desert-dwellers who accompanied the expedition to help them survive in the hostile desert environment, assisting them, for example, to f ind water.59 In response to Goedicke’s suggestion, one notes that the quality of eye paint was of great importance to the ancient Egyptians,60 and imported galena was certainly used in the New Kingdom, with Asiatics among its suppliers.61 Thus, the idea of the Aamu as traders or envoys should not be dismissed. As for the Aamu as desert guides, the presence of women and children renders this unlikely. Another theory is that the Aamu are itinerant metalworkers, coming from an area where this was a well-established profession.62 Evidence for this idea could be the objects that are carried by the donkeys, if these are in fact portable skin bellows of the sort used to fan smelting fires. The connection between metalworking and the southern Levant goes back at least into the Early Dynastic era (ca. 3100 – 2649 b.c.), and analysis of subsistence patterns during the early Middle Bronze Age shows that this was an important factor in the regional economy. During EB II, there is evidence that Canaanites settled in the Sinai, most likely to exploit the copper mines there.63 If the foreigners are metalworkers, they are perhaps bringing new technologies with them, along with samples of their wares in the form of new types of weapons, such as the duckbilled axe. The mesdemet that they bring with them could be interpreted as galena for metalworking, rather than for eye paint. Galena is the main ore for lead, and although lead was never widely used, small f igures and jewelry, along with tools such as net sinkers, were made of lead from the Old Kingdom on.64 Lead can also be used in the casting of copper; the addition of small amounts of this metal to a copper alloy facilitates the casting process by lowering the melting point and reducing the porosity of the metal without weakening it. There is no specif ic archaeological evidence to support this interpretation: although the technology of adding lead to copper appears in the Middle Kingdom, it is not attested on a large scale before the New Kingdom.65 A third possibility is that foreign galena with a high silver content is being imported for use in the production of silver, since the silver levels in Egyptian galena are generally low.66 In regard to this possibility, it is interesting to point out a scene on the west wall of Tomb 3 that shows an off icial overseeing the weighing of precious metals, which might include silver. The lack of a conf irmed identif ication as bellows of the enigmatic objects transported by the donkeys and the fact that the second donkey does not seem to carry an anvil, along with the lack of clear evidence for this theory in the archaeological record, must call into question the interpretation of the Aamu as itinerant tinkers. However, the idea remains intriguing and should not be discarded. In summary, although it is certain that they came in Year 6 of Senwosret II, along with members of the central administration, it is diff icult at this point to draw any firm conclusions about the exact role played by the Aamu represented here. Perhaps the simplest reconstruction is that a group of southern Levantine pastoralists, led by their ruler, have come to Egypt, bringing high-quality galena, either for eye paint or to use in the smelting of metal, as a gift to ensure good relations with Egypt.67 They might be bringing other gifts as well — one could (very tentatively!) suggest that the two children riding the f irst donkey are princes who are to be brought up in Egypt,68 as foreign princes were during the New Kingdom. The third child, who wears a distinctive red kilt that matches the carrier in which the younger children ride and carries a spear (not a usual weapon for a child), could perhaps be an older prince or a high-born honor guard. Th e a a m u i n “I N W ” s C e n e The ConTexT oF The It is important now to look at the Aamu scene in the context of the larger inw complex of which it forms a part (f igs. 7, 8). The focus here is the large figure of Khnum hotep II at the east end of the north wall; he is labeled “Watching the levying of the cattle tax, consisting of all animals: the inw-gifts that were brought to him from his towns and his districts of the interior of the Oryx nome, and his The Procession of “Asiatics” at Beni Hasan 163 Fig. 8. Facsimile of north wall of Tomb of Khnumhotep II Fig. 7. North wall of Tomb of Khnumhotep II city.” 69 Khnum hotep II is accompanied by three of his dogs, one of his personal attendants, and the “son of the Mayor . . . Khnumhotep” (his son Khnumhotep III). The Aamu occupy one of f ive registers associated with this large f igure of the tomb owner. In the first register (the second from the top of the wall), desert animals captured in the hunt on the upper and western part of the wall are presented to the tomb owner by a Scribe of the Offering Table, Mentuhotep, who holds out a document on which various desert animals are enumerated,70 paralleling the writing board held by Neferhotep. In the second register are the Aamu, followed by a f lock of cranes and their herder. Directly below, another herdsman tends three f locks of smaller birds. Also in this register and continuing in the one below is a procession of off icials, each labeled with his name and title. Most are overseers or stewards of one sort or another, and may be connected with either Khnumhotep II’s off icial or mortuary estates, or both. In the f ifth register of this complex of scenes (the lowest register on the wall), a group of scribes sits at desks, “under” the f igure 164 Cultures in Contact of Khnumhotep II,71 while various types of domesticated animals are brought to be recorded. Directly in front of the scribes are three off icials, one of whom uses a staff to restrain a prisoner. The inw-gifts, perhaps best translated as “impost,” 72 are most likely being collected by Khnumhotep II on behalf of the royal house, whose involvement is indicated by the presence of several royal scribes. This interpretation is supported by a passage from the autobiography in the tomb of the last nomarch at Beni Hasan, Ameni, which states: “. . . I was praised for it in the king’s house in every year of the cattle tax. I delivered all their dues to the king’s house. . . .” 73 Thus, the scenes in the aggregate express Khnumhotep II’s loyalty to the royal house and his successful efforts on behalf of the king, enhancing his standing and status as an effective noble.74 Since the king is rarely shown in tombs of this period,75 Khnumhotep II also acts here as a royal delegate, receiving inw as if he were the king, analogously with tribute scenes from later periods in which the king himself appears. This scene can be understood on a local as well as national level: the goods are being provided, perhaps through some sort of redistributive mechanism, for the benef it of Khnumhotep II as well as for the king. In a comparable complex of scenes in Ameni’s tomb, a scribe hands the tomb owner a papyrus that mentions the pr-Dt (house of eternity, that is, the mortuary estate) several times. In this context, the processions here echo those of servants and off icials who present offerings to the tomb owner seen in many tombs from the Old Kingdom on. On these levels, both part of the terrestrial realm, the Aamu bring mesdemet (for eye paint and/or metalworking) and desert animals (as greeting gifts and/or sacrif icial animals for the cult)76 to the tomb owner and, through him, to the king. Th e a a m u in The sym boliC r e a lm As with many other scenes in the tomb,77 the significance of the Aamu goes beyond the terrestrial level discussed above. Dieter Kessler, for one, explores the scene’s symbolic meaning, concluding that the entire wall, taken with other images in the tomb, alludes to the celebration of the New Year’s Festival, with Khnumhotep II standing in for the Horus-king at his rejuvenation.78 Whether or not his conclusions can be proven, Kessler’s multivalent approach to this scene is extremely valuable. There is certainly important symbolism both embedded in the Aamu scene and expressed through its placement and context. As discussed above, the mesdemet brought by the Aamu has cultic overtones, but more evident at this level of interpretation is the significance of the desert animals held by the group’s leaders. The cultic importance of the gazelle is particularly well documented.79 The remains of sacrificed gazelles — some of which appear to have been kept in captivity for a time — have been found in a number of mortuary contexts;80 in the Late and Greco-Roman periods, these animals were ritually mummif ied.81 The association of the gazelle with the cultures of western Asia is also shown, for example, by its appearance in the iconography of the Amorite god Reshef.82 A late Dynasty 11 inscription of the vizier Amenemhat from Wadi Hammamat illustrates the link between gazelles, sacrifice, and expeditions to the Eastern Desert: during an expedition led by this official to search for stone for his king’s sarcophagus, a gazelle arrived and gave birth on the very stone that had The Procession of “Asiatics” at Beni Hasan 165 been chosen for the lid. This was taken as a sign of wonder, and the gazelle was sacrificed. Twenty days later, as the block for the lid was being removed, it rained and a well appeared in the desert.83 Overall, the sacrifice of wild animals was associated with the destruction of the god Seth and the maintenance of the proper order of the universe (ma’at) over the forces of chaos (isfet).84 In the monumental contexts of tombs and temples, foreigners are by nature defined as manifestations of the chaotic powers that surrounded and constantly threatened the created Egyptian world. Although the reality of the relationships between Egypt and its northeastern neighbors was of course a complex one,85 until the appearance of tribute scenes in the New Kingdom, Asiatics are depicted as enemies of Egypt in the vast majority of representations.86 By including a group of clearly peaceful Aamu in his tomb, Khnumhotep II was making the statement that these traditional “enemies” had not only been pacified, but were participating actively in the Egyptian economy and cult by bringing products of the desert to Khnum hotep II. They not only bring mesdemet, but they even help subdue the forces of isfet by taming and offering desert animals. It is interesting to note that the way in which Abisharie holds the ibex, with a curved staff around its neck, directly iterates the gesture of one of the officials in the lowest register, who restrains a wrongdoer. Thus, the Aamu are no longer completely foreign, but, rather, mediate between Egypt and the outside world.87 They are even permitted to carry weapons: foreigners bearing arms, unless they are part of a battle scene, are unusual in Egyptian monumental art. The procession takes place between the complex of scenes showing the tomb owner hunting in the desert — symbolizing the triumph of the forces of order over the forces of chaos — and the registers with offeringbearers from the “civilized” world of the tomb owner’s estates — where domesticated animals were kept and scribes and petitioners carried out their business. Although the 166 Cultures in Contact Aamu come from the inhospitable desert, they play a part in transforming some of its chaos into properly controlled material that will benefit Egypt on the local, national, and divine planes. Within the larger context of the tomb, the scenes on this wall, including those of the Aamu, contribute to Khnumhotep II’s successful celebration of his mortuary cult and hence to his f lourishing in the eternal afterlife. At the same time, he may be seen here as a delegate of both the king and the creator god, and as such helping to maintain the proper cosmic order.88 Through the agency of this effective royal official, the Aamu both conceptually and visually bridge the gap between the disordered world above and the fully ordered world below. aC K now l e d gm e n T s I would like to thank Joan Aruz for her invitation to speak at the “Beyond Babylon” symposium, and to contribute to this volume. My gratitude also to David O’Connor for his insightful comments and suggestions. 1. For the tombs at Beni Hasan, see Newberry 1893a; Newberry 1893b. 2. The dating of the early tombs is still debated; for discussion of this issue, with references, see Kamrin 1999, pp. 27 – 28; Rabehl 2006, pp. 18ff. 3. Newberry 1893a, pls. XXV, XXVI. 4. For the location of Menat Khufu, see Kessler 1982; Kessler 1987a, p. 161. 5. Khnumhotep II had a second wife, Tjat; see W. A. Ward 1984. 6. Note that Khnumhotep II did not hold the nomarchial title Hry-tp aA n mA-HD (Great Chief /Nomarch of the Oryx Nome). During his tenure as Administrator of the Eastern Desert, there does not appear to have been a nomarch ruling in the Oryx nome. For discussion of this issue, see Franke 1991. 7. For example, Kees (1955, pp. 64 – 65) suggests that Beni Hasan was the Eastern Gate of Egypt. Kessler (1987a, pp. 161ff.) suggests instead that the Administrator of the Eastern Desert was connected, under the supervision of the nomarch, with a royal cult centered in the area, but does agree that he was involved with prospecting and mining. For a recent discussion of this issue, see Aufrère 2002. 8. For inscriptions germane to this issue, see discussion and references in Franke 1991, pp. 56ff.; Aufrère 2002; Allen 2008. 9. This statue, which is badly damaged, was f lanked by images of three women: his principal wife, his mother, and another woman, perhaps his second wife. For a description, see Newberry 1893a, p. 71. 10. Ibid., p. 53. 11. For other reproductions of this scene, see J. G. Wilkinson 1847, vol. 1, pl. XII; Newberry 1893a, pls. XXX (north wall as a whole), XXXI (procession of foreigners), XXXVIII, 2 (writing board /papyrus); Davies (Nina M.) 1936, vol. 1, pls. X, XI; K. Michalowski 1968, p. 212, no. 86 (women only), p. 176, f ig. 297; Freier and Grunert 1984, pp. 90 – 91, f ig. 70; Shedid 1994, pp. 60 – 61. 12. Another translation of this inscription reads: “Arrival bringing kohl which thirty-seven Aamu bring to him” (Newberry 1893a, p. 69). Goedicke, pointing out that mesdemet cannot be the antecedent for in, divides the inscription into two parts, suggesting: “Coming about bringing (procuring) black eye-paint,” which he takes as a reference to the two Egyptian officials who appear in the scene, and “He (the foreign leader) has brought 37 Aamu” (Goedicke 1984, pp. 205 – 6). Kessler proposes: “Kommen mit der Augenschminke, indem ihm / er 37 Asiaten gebracht hat” (Kessler 1987a, pp. 150 – 51). Vernus offers: “Revenir d’aller chercher le collyre, en ramenant 37 Asiatiques” (Vernus 1989, p. 177). According to Rabehl, it might be: “Kommen mit dem Bringen der Augenschminke, nachdem er 37 Asiaten geholt hat” (Rabehl 2006, p. 244). Staubli offers: “Kommen in Bezug auf das Bringen von schwarzer Augenschminke” and “Er [the Aamu leader] bringt 37 aAmw” (Staubli 1991, p. 33). 13. The meaning of “Aamu,” generally translated as “Asiatics,” is discussed below. 14. Goedicke (1984, p. 209, n. 39) suggests that the full group might have numbered four or f ive times as many. On the other hand, Egyptian personnel lists often include both men and women (cf., for example, Hayes 1955). 15. Manniche 1999, p. 136. 16. For translations of this text, see Goedicke 1984, p. 205; Kessler 1987a, p. 151; Vernus 1989, p. 178. Kessler (1987a, pp. 150 – 51) suggests that this is a shorter, symbolic version of a record of supplies and payments that may have included the names of the thirty-seven Aamu. For a ledger that includes the names of more than forty Aamu immigrants who served on a late Dynasty 12 to Dynasty 13 estate, see Hayes 1955. 17. Aufrère 2002, p. 210. 18. Cf. Bietak 2001, p. 136. 19. Goedicke (1984, p. 203) renders this as Abisha(i), and equates it with the name borne by the brother of Joab and Asahel in the Old Testament 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. (1 Chr. 2:16); Saretta (1997, p. 111, n. 280) also concludes that the best reading is Abishai, which she translates as “My father is a nobleman”; Schneider (1998, pp. 47 – 48) suggests Abi-sarie, “(Mein) Vater hat geloest / ist stark.” Barber 1997, p. 193; Saretta 1997, p. 131, n. 341. Cf. R. H. Wilkinson 1999, p. 194. Identif iable as Capra ibex nubiana (njAw); see Houlihan 1996, pp. 58 – 59. See Schiestl 2006. Gazella dorcas (gHs); see Houlihan 1996, pp. 61ff., 66, where he also mentions the possibility that this particular gazelle might be a foreign species (p. 65). Although the Egyptians wore leather sandals as well, the sandals worn by the Aamu men are composed of multiple straps, quite different from the simple Egyptian thong. Chapman 1997, p. 336. The Tell el-Dab‘a dignitary mentioned above also holds a throw stick against one shoulder (see Schiestl 2006, p. 176). Cf. Gautier 1999, p. 301. Houlihan 1996, p. 31; Saretta 1997, pp. 121 – 27. Shea 1981, pp. 222 – 23; Nibbi 1987, p. 33; Staubli 1991, pp. 31 – 32 and n. 109; Redford 1992, p. 83. My thanks to Deborah Schorsch for her expert opinion on this matter (personal communication). Most representations of Egyptian metalworking show the smiths using pot, drum, or dish bellows. The only example of a skin bellows from ancient Egypt in either an archaeological or pictorial context is from a Middle Kingdom coffin (Scheel 1989, p. 23). We could think perhaps of some sort of small tent, a bag or other container, or, as per a suggestion by Salima Ikram (personal communication), a portable child’s bed, but none of these ideas can be verif ied at present. Brunner-Traut 1977; R. H. Wilkinson 1999, pp. 194, 198. Redford (1992, p. 83) calls this an anvil, but it looks much more like the throw sticks depicted, for example, elsewhere in this scene. Hickmann 1956, pp. 9, 36ff.; Manniche 1991, p. 37; Saretta 1997, p. 127. See Bietak 1997, p. 125. The case for a West Semitic origin is made in Redford 1986, pp. 131 – 32; Redford 1992, p. 32. For the possibility of an Amorite origin, see Saretta 1997, pp. 13 – 28, 65 – 66. For discussions of this term in the Old and Middle Kingdoms, see Giveon 1975; Redford 1986, pp. 126ff.; Hoffmeier 1996, pp. 56ff. The Aamu f irst appear, as enemies of the Egyptians, in the Dynasty 6 tomb autobiography of Weni at Abydos (l. 13, see Urk. I [Sethe 1932, p. 101]); then in the autobiography of Pepinakht at Aswan (l. 11, Urk. I [Sethe 1932, p. 134]); and again in the “Instructions for Merikare,” the The Procession of “Asiatics” at Beni Hasan 167 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 168 “Prophecy of Neferti,” the “Admonitions of Ipuwer,” and the “Tale of Sinuhe.” They are also mentioned in sources such as a papyrus in the Brooklyn Museum (35.1446), which speaks of forty-f ive Asiatics among ninety-f ive household servants, and the “Annals of Amenemhat II” from Mit Rahina (for the latter, see Altenmüller and Moussa 1991). See Giveon 1975, cols. 462ff. Although some chronological details of this era, as well as terminology, are still a matter of intense debate, the early Middle Kingdom in Egypt corresponds generally to the transitional era into the Middle Bronze Age in the Levant. See Bietak 1991; see also Redford 1992, p. 93, n. 122. For an identification of the Aamu as inhabitants of the Sinai, see Goedicke 1984; of the Eastern Desert, Franke 1991, p. 56, n. 9; of southern Palestine, Helck 1971, p. 46; of northern Syria, Saretta 1997; of northern Arabia, Petrie 1897, p. 172. This word is determined with the symbol for “hill land.” See Helck 1971, as Shutu, p. 46, no. 2 (older group of clay vessels) and as Upper and Lower Shutu, p. 59, no. 52, no. 53 (later group of ceramic f igurines). Urk. IV (Sethe 1906, p. 385, l. 13); see Breasted 1906 – 7, vol. 2, pp. 123 – 24, § 299: “The land of Reshu and the land of Yu, they cannot [hide] from my majesty; Punt is mine. . . .” Posener and van de Walle 1940, pp. 89ff., with reference to a writing board in the British Museum (EA 197.29). Helck 1971, pp. 46, 51, 61 – 62. Ahituv (1984, p. 184; Ahituv 1999, p. 188) tentatively agrees with the equation of Shutu with the area east of the Jordan River, perhaps more specif ically with Moab; Aharoni (1962, p. 146) also places Shutu east of the Jordan, but farther north, in the Gilead of the Bible; Redford (1992, p. 90) places Shutu more generally in Transjordan. For example, based primarily on the appearance of this term at Speos Artemidos, Goedicke (1984, p. 210 and n. 45) concludes that Shu refers to the northern Sinai. Bietak (1997, p. 125) places the transition from EB IV / MB I to MB IIA about 1900 / 1925 b.c., between the reigns of Senwosret I and Senwosret II, based in part on the pictorial and inscriptional evidence from Beni Hasan. Redford (1992, pp. 76 – 97) offers an excellent discussion of this period as well. See also Tubb and Chapman 1990, pp. 53 – 57. A good textual portrait of the semi nomadic lifestyle led by the pastoralists of this period can be found in the “Tale of Sinuhe” (R. B. Parkinson 1997). Klebs 1922, f ig. 6, pp. 162ff., f igs. 120 – 21; J. A. Wilson 1950, p. 229; cf. Shea 1981, p. 219. Hayes 1971, pp. 503 – 4. Aufrère (2002, p. 211 and n. 9) further suggests that Khnumhotep II is here Cultures in Contact 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. overseeing an important official event that might be taking place at a “traditional trading post” rather than at Menat Khufu itself. According to the rubric to chapter 125 of the Book of the Dead, before he will be admitted to the presence of Osiris, the deceased must “utter this spell pure and clean and clad in white garments and sandals, painted with black eye-paint and anointed with myrrh” (Faulkner 2005, p. 141; cf. Manniche 1999, pp. 136 – 37 and n. 29). Scheel 1989, p. 20; for other sources of galena, see Ogden 2000, p. 168 (with bibliography). Goedicke 1984, p. 205. Ibid., pp. 204 – 7 and n. 9. Ibid., p. 205 and n. 14, pp. 206 – 7. Goedicke (ibid., p. 207, n. 23) discusses the evidence for foreign specialists working in Egypt. For a discussion of this topic and a review of the relevant sources, see Redford 1992, pp. 76 – 97; see also Posener 1956, pp. 145 – 63. Altenmüller and Moussa 1991. As an adult, Khnumhotep III held the title Doorway / Doorpost of the Foreign Lands, which has been interpreted to mean that he was a sort of customs officer, dealing with the delivery of foreign peoples and products to the king (Franke 1991, p. 57 and n. 14; Aufrère 2002, p. 212; Allen 2008). Franke also suggests that the title sA hAty-a Xnm-Htp (Son of the Mayor, Khnum hotep) is more likely to refer to Khnumhotep III than to Khnumhotep II (Franke 1991, pp. 56 – 60). Franke 1991, p. 60. A late New Kingdom letter, for example, complains of the quality of the galena that has been delivered to the palace (cf. Manniche 1999, p. 137 and n. 31). Manniche 1999, p. 137. There is apparently no archaeological evidence for imported galena before early Dynasty 18 (Goedicke 1984, p. 204), but the possibility that galena was imported earlier should remain open. Redford 1992, p. 83. W. A. Ward 1991. Scheel 1989, p. 20; see also Ogden 2000, p. 168, for certain lead objects. Ogden 2000, pp. 154ff. Ibid., p. 170. Ogden also notes that the f irst extract ion of silver from lead ores most likely took place in western Asia, since argentiferous lead ores are more commonly found in this region. See, for example, the “Tale of Sinuhe,” in which the hero, singing the praises of the new king, says: “He will not fail to do good to a land that will be loyal to him” (Lichtheim 1973, p. 226). It is interesting to note that Shea, in his analysis of the scene, suggests that the f irst group of four men are protecting the children and women who follow, and that the last two men also guard the 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. caravan. He sees the two children on the donkey as the central f igures, from a visual and aesthetic point of view (Shea 1981, p. 227). See Newberry 1893a, pl. XXX, for facsimile. See ibid., pl. XXXVIII, 1, for facsimile. See the census model from the tomb of Meketre in the Egyptian Museum, Cairo ( JE 46724), for a three-dimensional rendering of such a scene (Tiradritti 1999, pp. 114 – 15). For the term as “impost,” see Spalinger 1986, p. 209; Bleiberg (1984, p. 167) interprets this term as a reference to a system in which gifts were given to the king by both Egyptians and foreigners. Lichtheim 1988, p. 139. Note that Tomb 2 contains a census scene very similar to this one. Rabehl 2005; Rabehl 2006, pp. 249 – 50. There are, however, exceptions: images of the king do appear in several Theban tombs of the Middle Kingdom; see Vasiljević 2005. For animals as greeting gifts, see Staubli 1991, p. 33. See Kamrin 1999. Kessler has written a number of useful articles discussing the importance of addressing different levels of meaning in tomb scenes; see, for example, 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. Kessler 1987b. On the importance of the symbolic levels inherent in Egyptian art, see also Weeks 1979, O’Connor 1991, and Kamrin 1999, pp. 42 – 44, 139ff. (with bibliography). See, for example, R. H. Wilkinson 2003, p. 138. Boessneck 1953, p. 27; De Meyer et al. 2005 – 6, pp. 67ff. See Houlihan 1996, p. 66; for an example, see CG 29661 (Ikram and Iskander 2002, p. 11). Cf. Cornelius 1994, p. 53; R. H. Wilkinson 2003, p. 127. Note also that this god sometimes holds some sort of stringed instrument. Breasted 1906 – 7, vol. 1, p. 212, § 436, p. 216, § 451. See, for example, Derchain 1962; Kamrin 1999, pp. 83 – 89. See Tubb and Chapman 1990, pp. 53 – 57; Redford 1992, pp. 76 – 97. Giveon 1975; Schulman 1982. This can perhaps be compared to later sources, in which foreigners who perform their sacrif ices in a similar fashion to the Greeks are seen to be like them, while those who perform their sacrif ices differently are seen as “other” (see Nakhai 1993, p. 75). Kamrin 1999, pp. 146ff. The Procession of “Asiatics” at Beni Hasan 169 Al-Maqdissi 2010b. Michel Al-Maqdissi. “Matériel pour l’étude de la ville en Syrie (deuxième partie): Urban Planning in Syria during the SUR (Second Urban Revolution), (Mid-Third Millennium bc).” Al-Rāfidān, 2010, pp. 131 – 45. Issue titled Formation of Tribal Communities: Integrated Research in the Middle Euphrates, Syria, edited by Katsuhito Ohnuma. Bibliography Al-Maqdissi 2010c. Michel Al-Maqdissi. “Qatna, Syrischer Kreis und amurritisches Quadrat.” Antike Welt 41 (2010), pp. 79 – 83. Abramishvili 2010. 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Chavalas, ed., The Ancient Near East: Historical Sources in Translation (Blackwell: Malden, Mass., 2006), fig. 1; fig. 3: James van Rensselaer IV Rubinson: fig. 1a, b: Courtesy of the History Museum of Armenia, Yerevan; fig. 2a, b: Courtesy of the Georgian National Museum, Tbilisi; fig. 3: Kuftin 1941, pl. LXXXVIII; figs. 4, 6, 8 – 11: Rubinson with permission from the Georgian National Museum, Tbilisi; fig. 5: N. Özguç 1965, pl. XXVII, 82; fig. 7: N. Özguç 1965, pl. XVII, 50; figs. 12, 14, 15: Jean-François de Lapérouse, with permission from the History Museum of Armenia, Yerevan; figs. 13, 16, 17: Jean-François de Lapérouse, with permission from the Georgian National Museum, Tbilisi Cline: figs. 1– 6: Eric H. Cline Wiener: fig. 1: CMS II, 1, no. 248a; fig. 2: Dorothea Arnold 1993, fig. 7; fig. 3: Hampe and A. Winter 1962, fig. 60 Ward: figs. 1, 3, 4: Cheryl Ward; fig. 2: Courtesy of the ItalianAmerican Expedition; fig. 5: Chiara Zazzaro Goren: fig. 1: Anandaroop Roy; fig. 2: Geological Survey of Israel, modified by Yuval Goren; figs. 3 –5: Yuval Goren Bass: figs. 1, 4, 5, 8: Donald A. Frey; figs. 2, 3, 6, 7: Susannah Snowden; fig. 9: Peter Throckmorton; fig. 10: Gottfried Gruben, from Bass 1967, p. 48, fig. 46 Al-Maqdissi: figs. 1, 2: Anandaroop Roy; fig. 3: © Mission archéologique syro-française de Ras Shamra; 352 Cultures in Contact fig. 4: Direction Générale des Antiquités et des Musées de Syrie; figs. 5, 6, 8: © Mission archéologique syrienne de Tell Sianu; fig. 7: © Mission archéologique syrienne de Tell Iris; fig. 9: Anwar Abdel Ghafour; figs. 10, 11: © Mission archéologique syrienne d’Amrit; figs. 12, 13: © Mission archéologique syrienne de Mishrifeh; figs. 14, 15: Image © 2012 GeoEye © 2012 Google, modified by Fiona Kidd Buccellati: fig. 1: Claudia Wettstein; figs. 2, 3: Diadin Mustapha; fig. 4: Laura Ramos; fig. 5: Konrad Wita; figs. 6, 7: Giorgio Buccellati; figs. 8, 9, 11, 12: Cecily Hillsdale; fig. 10: Börker-Klähn 1982, fig. 13 Matthiae: figs. 1 – 14: © Missione archeologica a Ebla — Università La Sapienza Pfälzner, “The Elephant Hunters”: figs. 1– 4, 7, 12 –15: © Qatna-Projekt, University of Tübingen; fig. 5: Woolley 1955, pl. XVIb; fig. 6: Reuther 1926, fig. 4; fig. 8: Starr 1937, pl. 28 C; fig. 9: Hartmut Kühne, “Umwelt und Subsistenz der assyrischen Stadt Dūr-Katlimmu: Was wissen wir wirklich?,” in Hartmut Kühne, ed., Umwelt und Subsistenz der assyrischen Stadt Dūr-Katlimmu am Unteren Hābūr, Berichte der ˘ Tall Šēh H amad / DūrAusgrabung . ˘ Katlimmu, Wiesbaden, 2008, vol. 8, pp. 215 – 31, fig. 13:15; fig. 10: Peter Pf älzner, 2010; fig. 11: Thoumin 1936, Ph. II; fig. 16: Courtesy of Daniele Morandi Bonacossi, Syrian-Italian Mission at Tell Mishrife / Qatna; fig. 17: The Photograph Studio, The Metropolitan Museum of Art Doumet-Serhal: figs. 1 – 14: Sidon Expedition Yener: figs. 1– 7: Murat Akar; figs. 8 –10: Polly Westlake, Alalakh conservation staff; figs. 11 – 13: Dominique Collon Kamrin: fig. 1: Émile Prisse d’Avennes, Atlas of Egyptian Art (Cairo: Zeitouna, 1991), pl. II.47; figs. 2, 7: Gustavo Camps; figs. 3, 8: Newberry 1893a, pls. XXXVIII.1, XXX; figs. 4, 6: Courtesy of the Australian Centre for Egyptology, Macquarie University; fig. 5: Kenneth Garrett Koehl, “The Near Eastern Contribution”: fig. 1: Colin F. Macdonald, courtesy of the British School at Athens; fig. 2: Colin F. Macdonald and Carl Knappett, Knossos: Protopalatial Deposits in Early Magazine A and the South-West Houses, London, 2007, no. 293, bottom; fig. 3: Parrot 1958b, pl. 15; fig. 4: © Mission archéologique de Mari, Jean-Claude Margueron; fig. 5: Reconstruction by P. Karsay, after Woolley 1955, pl. XXXVIIIa Doumas: figs. 1 – 10, 12: Archaeological Society at Athens, Excavations at Thera; fig. 11: Courtesy of the National Archaeological Museum, Athens Bietak: fig. 1: Nicola Math; figs. 2, 4, 5: Nicola Math, from Bietak, N. Marinatos, and Palivou 2007b, figs. 13, 16, 36; fig. 3: Nicola Math, from Bietak 2005, fig. 22a; fig. 6: Nicola Math, from Aslanidou 2002, p. 27; fig. 7: Nicola Math © Bietak and the Austrian Academy of Sciences; fig. 8: Marian Negrete Martínez (Austrian Academy of Sciences), from Bietak, N. Marinatos, and Palivou 2007b, figs. 59b, 60; fig. 9: Marian Negrete Martínez (Austrian Academy of Sciences), from N. Marinatos 2010, p. 344; fig. 10: Marian Negrete Martínez (Austrian Academy of Sciences), from L. Morgan 2010b, figs. 2, 5; fig. 11: Marian Negrete Martínez (Austrian Academy of Sciences) © Bietak and the Austrian Academy of Sciences; fig. 12: Marian Negrete Martínez (Austrian Academy of Sciences), from Bietak 2010b, fig. 2.4; fig. 13: Peter Dorman, The Tombs of Senenmut: The Architecture and Decoration of Tombs 71 and 353, New York, 1991: top: pls. 27b, c, 28c, d; bottom: pl. 21d; fig. 14: Nicola Math, from Bietak 2007a, fig. 2 Pfälzner, “The Qatna Wall Paintings”: fig. 1: K. Wita © Qatna-Projekt, University of Tübingen; fig. 2: G. Miersch; figs. 3 – 7, 9, 10: Reconstruction with original pieces by Constance von Rüden; fig. 8: Reassembling of original pieces by Constance von Rüden, blue color intensified Aruz: figs. 1– 7, 10, 11, 17, 20: Bruce White; fig. 8: Edith Porada, “On the Problem of Kassite Art,” in George C. Miles, ed., Archaeologica Orientalia in Memoriam Ernst Herzfeld, Locust Valley, N.Y., 1952, pl. XXIX, fig. 4; fig. 9: Pini 1975, no. 657; fig. 12: Yale Babylonian Collection / The Photograph Studio, The Metropolitan Museum of Art; fig. 13: Pini 1988, no. 20 D; fig. 14: Jeanette and Jonathan Rosen, New York / The Photograph Studio, The Metropolitan Museum of Art; fig. 15: The Photograph Studio, The Metropolitan Museum of Art; fig. 16: Dominique Collon, “Bull Leaping in Syria,” Ägypten und Levante 4, 1994, pl. 2, fig. 9; fig. 18: Andreas F. Voegelin, Antikenmuseum Basel und Sammlung Ludwig; fig. 19: Schaeffer 1949, pl. VIII; figs. 21, 22: © The Trustees of the British Museum, London Caubet: fig. 1: Claude FrédéricArmand Schaeffer, ed., Ugaritica III, Paris, 1956, p. 165, fig. 118; fig. 2: Photograph and Illustration Credits 353 C. Florimont, after Yon 1991, p. 336, fig. 16b; fig. 3: Yon 1991, p. 336, no. 10, fig. 16a; fig. 4: © RMN-Grand Palais / Art Resource, NY / Hervé Lewandowski; fig. 5: Annie Caubet; figs. 6 – 8: © RMN-Grand Palais / Art Resource, NY / Raphaël Chipault; fig. 9: © RMN-Grand Palais / Art Resource, NY / Les frères Chuzeville; fig. 10: © RMNGrand Palais / Art Resource, NY / Franck Raux Koehl, “Bibru and Rhyton”: fig. 1: Hirmer Verlag Fotoarchiv; fig. 2: Sandra Steiß; figs. 3, 4: Bruce White; figs. 5 – 13: Robert Koehl, from Koehl 2006, fig. 2, no. 21; fig. 10, no. 248; fig. 22, no. 555; fig. 44, no. 1248; fig. 1, nos. 1, 2, 10; p. 264, ill. 11; fig. 13, no. 350, pl. 28 Feldman: figs. 1, 4, 8: Bruce White; fig. 2: © Trustees of the 354 Cultures in Contact British Museum, London; fig. 3: Scala / Art Resource, NY; fig. 5: Harry Burton TAA 473a , The Metropolitan Museum of Art Egyptian Expedition; fig. 6: Tony Farraj; fig. 7: © RMN-Grand Palais / Art Resource, NY /Hervé Lewandowski; fig. 9: Archaeological Museum, Siteia /Bruce Schwarz; fig. 10: Nimatallah /Art Resource, NY; fig. 11: Courtesy of the Oriental Institute of the University of Chicago/Photography by Anna R. Ressman; fig. 12: Gudrun Stenzel / Art Resource, NY; fig. 13: Jean M. Evans Benzel: figs. 1, 12: Holy Land 1986, cat. nos. 52, 50; figs. 2, 6, 8: © Trustees of the British Museum, London; figs. 3, 10: Anwar Abdel Ghafour; figs. 4, 5: Bruce White; fig. 7: Cornelius 2004, fig. 4.1; fig. 9: © RMN-Grand Palais / Art Resource, NY / Franck Raux; fig. 11: Jürgen Liepe Lilyquist: fig. 1: Harry Burton TAA 931, The Metropolitan Museum of Art Egyptian Expedition; figs. 2, 5: Christine Lilyquist; figs. 3, 4: The Photograph Studio, The Metropolitan Museum of Art; fig. 6: Courtesy Museo Egizio, Turin; fig. 7: Egyptian Museum, Cairo / Ahmed Amin Van De Mieroop: fig. 1: Van De Mieroop 2007a, p. 194 Beckman: figs. 1, 2: The Photograph Studio, The Metropolitan Museum of Art; fig. 3: Bruce White; fig. 4: Sandra Steiß; fig. 5: Gary Beckman Pongratz-Leisten: fig. 1: Matthiae 1989, pl. II 3, reconstruction by Dominique Collon; figs. 2, 6: Edith Porada, “Remarks on Mittanian (Hurrian) and Middle Assyrian Glyptic Art,” Akkadica 13 (1979), pp. 2 – 10, figs. 2, 11; fig. 3: Beran 1967, pl. VI, nos. 165 – 67; fig. 4: Die Hethiter und ihr Reich: Das Volk der 1000 Götter, Stuttgart, 2002, p. 222; fig. 5: D. Alvarado, from Alexander 1991, p. 163, fig. 2; figs. 7, 9: © Trustees of the British Museum, London; fig. 8: Walter Andrae, Farbige Keramik aus Assur und ihre Vorstufen in altassyrischen Wandmalereien, Berlin, 1923, pl. 8 Sasson: fig. 1: © Musée du Louvre/ Archives du Département des Antiquités orientales Page xviii: PlanetObserver M-SAT Page 44: Donald A. Frey Pages 72, 274: Anwar Abdel Ghafour Page 154, 214: Bruce White Page 310: © RMN-Grand Palais / Art Resource, NY / Franck Raux

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