Tátrai Vilmos szerk.: A Szépművészeti Múzeum közleményei 94. (Budapest, 2001)

GYŐRY, HEDVIG: To the Interpretation of Pataikos Standing on Crocodiles

the Book of the Dead

76 or on hypocephals.

77 From the latter type more sign groups can be separated

78 and the simultaneous use of four kinds of trigrams on the base of Pataikos seal amulets is also not excluded.

79 Examinations of the trigrams show that they are specifying the different aspects of the same god, Atum. According to the bottom inscription of a Pataikos amulet standing on crocodiles in the Louvre the list of the hidden names of Atum seems to be a phrase of the goddess Isis.

80 The dwarf amulet on the Papyrus Leiden I, no. 348

81 was called as a „health amulet" of goddess Hathor from Dendereh.

82 The question is, that the Budapest amulet and its circle can be taken into account as a „health amulet", too, and whether it can be connected with any iatromagic conception. On the head of Pataikos standing on crocodiles amulets the representation of scarab is generally widespread. In one of his studies Satzinger

83 calls attention to the fact, that the representation of the scarab could bring forth the association of the par excellence sealing. The sealing was also a special way for healing, according to medical texts the most frequently applied to protect children.

84 It is remarkable that among antropomorph amulets the seal amulets are extremely rare, actually, from the New Kingdom it was limited to Pataikos amulets (e.g. New Kingdom: pieces from Esna,

85 Abydos,

86 Gurob

87 and Semna;

88 Third Intermedi76 Ryhiner, M. L., A propos de trigrammes panthéistes. RdÉ 29 (1978) pp. 125-137. 77 Varga, E., Napkorong a fej alatt, Budapest 1998, p. 143, figs. 1,2. 78 Frequently used groups are as follow, (cf. articles of Ryhiner, M. L. (note 76) and Koenig, Y. (note 9)): 1) sundisk ijíhw) + scarab (ti) + old man (ms) 2) lotus leaf (srp.t) + standing lion {mi}") + ram (srjw) 3) wdit (jrj I jr.t) + fish (tpj / mhj.t) + cat (mij) I sundisk / basket (nb) 4) wdit + lion + ram? 5) two men with rising arms in opposite direction, but several other rendering can also be found among the cryptograph inscriptions. 79 Koenig, op. cit. (note 9), pp. 123-132. 80 Koenig, op. cit. (note 9), p. 124/AE 037758, on other amulet from the same type a good wish for the New Year was expressed - Daressy, op. cit., (note 7), CG 38.816. - on the back pillar of a Pataikos belonging to the classical type and wearing atef crown and a double feather crown of Atum (CG 38.810) „speech of Bas te t for Pen-Hof' can be read. 81 Based on its palaeography it was probably put down at the end of 18th dynasty, but archaisms in the text at some parts seem to suggest an earlier date for origin. According to records it was found in Memphis (Borghouts, J. F., The Magical Texts of Papyrus Leiden I. 348, Leiden 1971). 82 P. Leiden I. 348, Vs. 12,2-9(31) - as there is not any epithet connected to Bes its assimilation with Pataikos-like figures is the most likely. 83 Satzinger, H., The Scarab on the Cats Forehead. Warsaw Egyptological Studies I, Essays in Honour of Prof. Dr. Jadwiga Lipinsky, Warsaw, National Museum is Warsaw „Pro-Egipt", 1997, pp. 399^-07. 84 Györy, FI., „The Seal is your Protection". Revue Roumaine d'Egyptologie 2, (1998-1999) pp. 35-52. 85 Downes, op. cit. (note 6), p. 52, tomb 227, turquoise-blue faience, with scarab on the head, p. 125: Liverpool Museum, Inv. Liv. M. 16.11.06.306. 86 Randall-Maclver - Mace, op. cit. (note 6), pl. XLV, tomb 28. pp. 78, 79, 88, 98-99, plan of the tomb: pl. XXXII, names of the owners: pis. LVII-LX (Pittsburgh). 87 Brunton - Engelbach, op. cit. (note 6), pl. XXVIII. No. 18 - ..brown limestone", tomb 474 (Edinburgh) 88 Reisner, G.A., Second Cataract Forts, Semna, Kumna. Boston, 1961, tomb S 563 = strongly disturbed, more times reused tomb, pi. 58, pp. 98-100, Pataikos, Inv. 24-3-499 (Boston, MFA).