Linen
Clothing
Lino
Pinnacle
Pink
Clothing
Lino
Pinnacle
Pink
Line
Isaiah 26:4
“Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:”
Psalm 19:4
"Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,"
Isaiah 26:4
“Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:”
Psalm 19:4
"Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,"
Chess: "Linen" "Clothing" "Lino" "Pinnacle" "Pink" "Line" "Línea"
The sign used as an ideogram or determinative in the word menkhet - “clothing” - refers to represent either a horizontal strip of linen cloth with two strands of fringe at either end or two vertical strips of cloth or fringe hanging from a horizontal line. The fine linen cloth which was used for garments and for the bodies' wrappings used in mummification. According to the heads' lists and Hieroglyphic texts, two and before linen, that god Osiris, and this stuff was the important of linen in the funerary context. Fine clothing was considered an important commodity for the afterlife, and linen and bread, wine and natron often must along with “bread, beer, fowl, and alabaster jars for oil”. Menkhet seems, therefore, to have been regarded as an important staple rather than a luxury offering.
In the Book of Thebes II in the Underworld, scenes from which were painted on the walls of the royal tombs in the Valley of the Kings during the later part of the New Kingdom, the clothing hieroglyph appears in many scenes and in a number of different ways. In the eighth “hour” it is depicted next to the figures of gods and spirits who have been properly mummified [...] and who are apparently suitably provided with funerary linen. The sign also appears next to the enigmatic symbols of the “followers” (šmsw), both here and in other “hours.” The prevalence of this sign underscores the importance of proper clothing in these religious ideas.
The importance of linen as an offering for the clothing of the gods is also seen in many royal offering scenes. Egyptian monarchs are shown dressing the images of gods in items of clothing, but usually it is the clothing hieroglyph which is offered. Hatshepsut is depicted offering the menkhet sign to Amun-Re on the very uppermost register of her obelisk at Karnak (I, 2), and it may not be coincidental that this representation is placed above those showing the queen presenting other offerings. Again, certain scenes to be singled out as a special offering in a number of such works. III.3 shows part of a wall painting from the tomb of Nefertari where the queen offers the hieroglyph for clothing to the god Ptah.
In this representation the queen is depicted holding a large sheet or four pieces of cloth, and more linen is presented on the table before her. The hieroglyphic sign for menkhet is particularly seen in the inscription above the rubric which reads “The Great Royal Wife ... gives clothing to the Lord of Truth [an epithet of Ptah].”
The manner in which the queen here presents the hieroglyph for clothing rather than a pictorial representation of actual garments is typical of the depiction of the offering scene and a number of items and underscores the hieroglyphic nature of Egyptian representational forms in this context.
In the Book of Thebes II in the Underworld, scenes from which were painted on the walls of the royal tombs in the Valley of the Kings during the later part of the New Kingdom, the clothing hieroglyph appears in many scenes and in a number of different ways. In the eighth “hour” it is depicted next to the figures of gods and spirits who have been properly mummified [...] and who are apparently suitably provided with funerary linen. The sign also appears next to the enigmatic symbols of the “followers” (šmsw), both here and in other “hours.” The prevalence of this sign underscores the importance of proper clothing in these religious ideas.
The importance of linen as an offering for the clothing of the gods is also seen in many royal offering scenes. Egyptian monarchs are shown dressing the images of gods in items of clothing, but usually it is the clothing hieroglyph which is offered. Hatshepsut is depicted offering the menkhet sign to Amun-Re on the very uppermost register of her obelisk at Karnak (I, 2), and it may not be coincidental that this representation is placed above those showing the queen presenting other offerings. Again, certain scenes to be singled out as a special offering in a number of such works. III.3 shows part of a wall painting from the tomb of Nefertari where the queen offers the hieroglyph for clothing to the god Ptah.
In this representation the queen is depicted holding a large sheet or four pieces of cloth, and more linen is presented on the table before her. The hieroglyphic sign for menkhet is particularly seen in the inscription above the rubric which reads “The Great Royal Wife ... gives clothing to the Lord of Truth [an epithet of Ptah].”
The manner in which the queen here presents the hieroglyph for clothing rather than a pictorial representation of actual garments is typical of the depiction of the offering scene and a number of items and underscores the hieroglyphic nature of Egyptian representational forms in this context.
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