[8] Lepsius, Denkmäler, III. 87.
[9] In the course of his excavations at Dêr el Bahri, for the Egypt Exploration Fund, M. Naville discovered the originals of these scenes in a series of bas-reliefs representing the birth of Queen Hatshepsû which were plagiarised by Amenophis III.
[10] Lepsius, Denkmäler, III. 21, 129.
[11] Lepsius, Denkmäler, III., pl. 75.
[12] Such prayers were also inscribed on funerary stelæ in order that passers-by might repeat them for the benefit of the dead. These inscriptions vary but little. The prayer on the funerary tablet of Khemnekht (now in the Agram Museum) dates from the Thirteenth Dynasty, and runs as follows: “O every scribe, every Kherheb (lector, priestly reciter), all ye who pass by this stele, who love and honour your gods, and would have your offices to flourish (shine) for your children, say ye: ‘Let royal offerings be brought unto Osiris for the Ka of the priest Khemnekht’”: For an account of the development of the formulæ on funerary stelæ, see Wiedemann, Observations sur quelques stèles funéraires égyptiennes, Le Muséon X., 42, 199 et seq.
[13] The particulars above summarised may be verified from contracts which a prince (erpā-hā) of Siût concluded with the priests of Anubis under the Tenth or Eleventh Dynasty (discussed by Maspero, Transactions of the Society of Biblical Archæology VII., p. 6 et seq., Études de Mythologie, I., p. 62 et seq., and Erman, Æg. Zeitschr., 1882, p. 159 ff., the best publication of these inscriptions being that by Griffith, Inscriptions of Siût and Dêr Rîfeh, London, 1889. Similar contracts were made even in the times of the pyramid-building kings: cf. e.g. Lepsius, Denkmäler, II. 3-7; De Rougé, Inscriptions hiéroglyphiques, pl. I.; Mariette, Les Mastabahs, p. 316 et seq.)
[14] As in the case of statues found in the temple of Ptah at Memphis (Mariette, Mon. div., pl. 27 b), and in that of Amon at Karnak (Mariette, Karnak, pl. 8 f; cf. Lepsius, Auswahl, pl. 11).
[15] This striking theory was first broached by Maspero, Rec. de Trav., I., p. 154; Études de Mythologie, I., p. 80.
[16] We find occasional mention of the Ka of the East and the Ka of the West (Wilkinson, Manners and Customs, 2nd ed., III., pp. 200, 201), which are to be considered as being the Kas of the deities of the East and of the West, and not as Kas of the abstract conceptions of East and West.
[17] Lepsius, Denkmäler, III. 194, l. 13; Dümichen, Tempelinschriften, I., pl. 29; Von Bergmann, Hierogl. Insch., pl. 33 pl. 61, col. 2; Renouf, Transactions of the Society of Biblical Archæology, VI., pp. 504 et seq.; Brugsch, Dictionary, Supplt., pp. 997 et seq., 1230.