Recherches sur les "Messagers" (wpwtyw) Dans les Sources Égyptiennes Profanes by MichelValloggiaReview by: Anthony SpalingerJournal of the American Research Center in Egypt, Vol. 15 (1978), pp. 138-139Published by: American Research Center in EgyptStable URL: http://www.jstor.org/stable/40000152 .

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138 JARCE XV (1978)

The book is rounded out by indices and a five- page chart detailing the facts about extant obelisks from private tombs of the Old Kingdom.

A couple of incidental points: p. 68, with n. 1: As an alternative to the theories

of Kees and Sethe regarding the bo's of Heliopolis cited here, one should add Goedicke, The Report About the Dispute of a Man with His Ba,28.

p. 201: Martin states that the role of Hathor in the Dyn. V sun temples cannot be precisely deter- mined; however, see the penetrating comments by Goedicke, in Goedicke and Roberts, eds. Unity and Diversity: Essays in the History, Literature, and Religion of the Ancient Near East. 208.

Egyptology, including (one might almost say, particularly) the study of Egyptian religion, has reached a point where the mere repetition of generalities is no longer helpful and in fact is often misleading. We are in great need of detailed, historically-oriented studies of individual pheno- mena and problems. While the present reviewer is not convinced that Martin's basic theory regard- ing the symbolism of the obelisk is adequate to explain all the evidence, it must nevertheless be said that in providing such a study, Martin has performed a valuable service and deserves our heartfelt gratitude. David Lorton The Johns Hopkins University

DAS IMIUT: UNTERSUCHUNGEN ZUR DAR- STELLUNG UND BEDEUTUNG EINES MIT ANUBIS VERBUNDENEN RELIGIOSEN SYMBOLS by Ursula Kdhler (Gottinger Orient- forschungen, XI Plates, IV Reihe: Agypten, Band 4) 8°, pp. XV + 529 (in 2 parts). Otto Harrassowitz, Wiesbaden, 1975. DM 72.

The imy-wt, except for its basic connection with the god Anubis, has on a whole been one of the enigmas of Ancient Egypt. To have chosen this extremely difficult topic for a comprehensive investigation deserves a priori all due respect; to have carried it out as successfully as the author did asks for praise and admiration. In order to come to grips with the elusive topic, the author chose a two-pronged approach. The corpus of representa- tions, which extends from the Third Dynasty to the Roman period comprises the first volume. It presents an encompassing account of the attested variations of the imy-wt in addition to a careful and exhaustive discussion of the material, which is greatly facilitated by the tabulating of related material. The second part, denoted as "Theore- tischer Teil," offers a careful evaluation of the

previously represented evidence. It comprises four chapters: first, the combination Anxihis- imy-wt with two excursuses, one devoted to the attestation of Anubis prior to the Middle Kingdom, the other to the development of the designation imy-wt. The second chapter discusses the functions of Anubis; the third, the jackal god in the historical sources; and the fourth summarizes the designation imy-wt. The study is concluded by extensive indices, which facilitate its use.

The author has rendered a true service to Egyptology in bringing light into a problem which has long been considered puzzling and cryptic. This trailblazing effort will hopefully inspire an equally comprehensive investigation of the jackal god Anubis, as the author suggests in her con- cluding remarks.

Hans Goedicke The Johns Hopkins University

RECHERCHES SUR LES "MESSAGERS" (WPWTYW) DANS LES SOURCES EGYPTI- ENNES PROFANES by Michel Valloggia. Pp. 316 + xxviii. Librarie Droz, Geneva-Paris, 1973.

Valloggia's study on the wpwtyw ably fills a vacuum long felt in Egyptological studies. His detailed and complete analysis of this class of individuals is divided into three parts. Beginning with a study of the writing of the word wpwty (ipwty - mainly in the Old Kingdom), he procedes to a discussion of the titles wpwt nsw (p. 21) and imy-r wpwt (pp. 29-35), the latter of which was part of the titulary of the nomarchs of the Old Kingdom. Valloggia then covers the religious literature as a supplement to the secular. According to the author, the wpwtyw are, in religious texts, providers for the dead in the afterworld, as well as guardians of the king here on earth (pp. 63-64).

Part II of the work (pp. 65-203) is a very com- plete dossier of all the references to the wpwtyw known to the author. I was pleased to note that Louvre E 11770 (bis), heretofore unpublished -

although noted by Edel in Geschichte und Altes Testa- ment 16 (1953) 61 - has been included. The connec- tion of the royal messengers to the Hittites is stressed (see nos. 74, with a rather unusual spelling of Hatti: Berlin 17332; 76; 78), all undoubtedly linked with the intense Hittite-Egyptian relations in the latter half of the 19th Dynasty. I note that Valloggia prefers not to translate the bare initial sdm'nf forms as emphatic (p. 82, no. 20, and p. 100, no. 40), although I would think that such a transla- tion would better explain the passages under con- sideration. The fragment from Qantir (pp. 140-141,

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BOOK REVIEWS 139

no. 90) was also discussed by Habachi, "The Qantir Stela of Vizir Rahotep and the Statue Ruler-of- Rulers" in Festage fur Dr. Walter Will, Koln, Berlin, Bonn, Munich (1966) 67-77, wherein he reiterates his position that the piece comes from Qantir. A donation stela of Ramesses III, interestingly enough, also mentions a wpwty (pp. 169-170, no. 129).

With regard to the statue of P;-di-;st, whom Valloggia places in Dynasty XXII, and whom he regards as a Canaanite (pp. 188-189, no. 147, and p. 210), I wish to add a few remarks. The attested n + toponym does not necessarily predicate that P?-di-ist was a foreigner (in the title wpwty n Ps-kn^h n Prst). First, it is a priori to be doubted that a foreigner would have an Egyptian name, especially a Philistian. Secondly, the close connections between Egypt and Philistia in the late 7th century B.C. and the first decade of the 6th, during which time both Egypt and the Philistian cities were allied by treaty (see Malamat, Supplement to Vetus Testamentum 28 [1974], 128 and n. 12), would imply a situation wherein an Egyptian envoy would reside in those cities. This Albright and Tadmor have already noted (IEJ 1 1 [1960], 148, 150). The title "Messenger/Envoy of the Philistian Canaan," to take the Egyptian liter- ally, could easily have been held by a high-ranking official in the diplomatic service of Egypt. As for the dating of the object, Valloggia correctly notes that the statuette was re-used by P;-di-;st, and one therefore cannot use a dating criterion based upon the workmanship of the object. (Observe that he regards the style of the statuette to belong to the 3rd Intermediate Period.) Certainly the historical considerations (an independent Philistia) plus the theophoric name itself should indicate a date at the earliest late in the 3rd Intermediate Period. I find it hard to maintain such a close connection between Egypt and Philistia before the late 8th century B.C. (see Tadmor, BA 29 [1966], 86-90) and therefore I would date the object to the early Saite Period.

Part III of Valloggia's work (pp. 204-282) is a conclusion from the author's aforementioned dos- sier. According to Valloggia, if a wpwty was in the service of a private individual, then it is best to regard him as having been a commissioner rather than a messenger per se (p. 217). If he were connected with the court, then he could have acted as a courier - a profession which was rather dangerous - and as a subaltern (pp. 230-243). On page 234, note 4, one should add the important study of Fischer, Inscriptions from the Cop tite Nome, Dynasties VI- XI, Rome (1964), 112-18, wherein he translates the passage under consideration in quite a different fasion. Many high officials held this title but, as Valloggia notes, it must be regarded in this case as

honorific rather than as real (pp. 241-243). More- over, when a wpwty was in the army, he was not a soldier (note also Schulman, Military Rank, Title and Organization in the Egyptian New Kingdom [MAS 6] Berlin

[1964], 62-66). Following Had, Valloggia regards the Zizinian fragment of Horemheb not as recount- ing a military campaign, but instead as recording an inspection (p. 247 and pp. 111-12, no. 53). The author also notes the fact that the wpwtyw were recruited while in the cavalry (p. 253) and their connection with the postal system (pp. 256-260). In the New Kingdom, we hear of wpwtyw being connected with Kush, Hatti, Ilnw (p. 252). And, finally, their association with mining activities should be noted (pp. 263-264).

In all, this is a quite complete survey of one specific class of official in ancient Egypt, and adds much to our knowledge of the bureaucracy of that civilization. Valloggia utilizes both religious and non-religious texts to demonstrate his position. Although one would like to know more about the personal activities of the wpwtyw, the Egyptian documents do not reveal much more than Valloggia has told us. The work is enhanced by a number of useful charts. In addition, the form of the book is almost as helpful as its contents, being well printed and easy to handle. Valloggia's work will undoubt- edly remain a standard for years to come.

Anthony Spalinger Yale University

EGYPTIAN SAINTS: DEIFICATION IN PHARA- ONIC EGYPT/ by Dietrich Wildung (Hagop Kevorkian Series on Near Eastern Art and Civilization I). 4°, pp. XVI + 110, 63 figs. New York University Press, New York, 1977. $22.50.

The volume comprises three lectures which were presented at New York University, dealing with "Sacred Kingship," "Imhotep" and "Amenhotep, Son-of-Hapu." The thesis is set forth in the Preface: "Often, the king assumes this personification of the supernatural and the superhuman powers. Unfortu- nately, the interrelationship of this supernatural being and the ordinary human takes place only within the narrow confines of the dogma of divine kingship." "The Egyptians were among those who came to suffer estrangement from a superhuman authority. . . ." "The Egyptians did try in different ways to fill the religious vacuum that resulted."

To present an analysis of Egyptian kingship in a popular lecture is an audacious task because of the complexity and vastness of the problem. It requires

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