“In the tale of Sneferu and the magician Zazamankh, it is a jewel of mafkat that was lost; and we now know that mafkat is turquoise” (W.M.F Petrie. 1906:41) See Appendix --Westcar Papyrus. Where Hathor the Lady of Turquoise is revered, this tale recalls the loss of turquoise, and there appears a deeper allegory in place, and regarding the meaning to 'mafkat/ mfkzt'. Whether L. Gardner is correct that the reference is to a non-accredited primal material (see Petrie’s theory of the non-Egyptian Semitic basis to Mount Sinai’s Temple ruin (and practice) by J .S. Jowett 9/02/2021) or the allusion is of a psychological nature, let’s digress. Gardiner, AH; Peet, TE; Cerny, J describe the important distinction of ‘new turquoise’ in the Westcar Papyrus, maintaining mfkzt to be conclusively a “stone of unstable color”(1955:11). (Download)
Copper and Iron oxidation of course creates just such an effect on crystal with hence powdery surfaces, thought (perhaps only superstitiously) to be a preceding state of hard Lapis Lazuli, Malachite and Turquoise alternatively. The Westcar Papyrus of course as telling about two maidens at sea, may indeed be simple allegory for the deep blue and green colours of the waters, where they intermingle in such a fashion as a King may do so with his consorts. Whilst it appears a preamble describes the lack of embarrassment in courtship where a lord will choose one female over another, but indeed this is the point of contestation too. The location of just such a Goddess, the Lady of Turquoise, is ascribed to the stigma of common society it seems and appropriately placed in between two larger states at Sinai, that being the Levant to the north, and Egypt to the south; so that peaceful international relations stems from the same grace a person extends to another competing in courtship (of a noble), and the basis clearly describes the fluid nature of dynamic integration where blue and green blend, as cultures do. Gardiner, AH; Peet, TE; Cerny, J highlight the epithet ‘new’ where so the turquoise boasts fuller or brighter color, being more attractive ultimately, hence of superior quality (and political integrity). Citing B.Gunn (1955:10) ‘real’ is also considered applicable in the description of material related with the repeated conceptual ‘losing’. We must consider if the allegory describes the loss of the maidens’ virginity thus and the appropriation of it’s value, or the independent value of a first act of procreation (also in further relegation on the political scene, it’s contextual force in marriage). This is a strong theme in common social etiquette and we should expect the Egyptians addressed this just as King Tuthmosis did himself make an offering of milk to Hathor before lotus flowers and followed by a bearer of bread with a small bird. (1955:81)
Appendix. Third story of the Westcar Papyrus as told by Bauefre the son of Khufu
This Ancient Egyptian story that gave Snefru the title of The Good King, this literature work shows his good nature and his willingness to please others. Snefru is father of the Ancient Pharaoh Khufu who built the Great Pyramid of Giza, he reigned long over a peaceful country with no foreign wars.
One day he wandered through his palace at Memphis, seeking for pleasures and finding none that would lighten his heart. Then he bethought him of his Chief Magician, Zazamankh, and he said, 'If any man is able to entertain me and show me new marvels, surely it is the wise scribe of the rolls. Bring Zazamankh before me.'
Straightway his servants brought Zazamankh to the presence of Pharaoh. And Snefru said to him, 'I have sought throughout all my palace for some delight, and found none. Now of your wisdom devise something that will fill my heart with pleasure.'
Then said Zazamankh to him, 'O Pharaoh life, health, strength be to you! - my counsel is that you go sailing upon the Nile, and upon the lake below Memphis. This will be no common voyage, if you will follow my advice in all things.'
'Believing that you will show me marvels, I will order out the Royal Boat,' said Snefru.
'Yet I am weary of sailing upon the Nile and upon the lake.'
'This will be no common voyage,' Zazamankh assured him. 'For your rowers will be different from any you have seen at the oars before. They must be fair maidens from the Royal House of the King's Women: and as you watch them rowing, and see the birds upon the lake, the sweet fields and the green grass upon the banks, your heart will grow glad.'
'Indeed, this will be something new,' agreed Pharaoh, showing some interest at last. 'Therefore I give you charge of this expedition. Speak with my power, and command all that is necessary.'
Then said Zazamankh to the officers and attendants of Pharaoh Snefru, 'Bring me twenty oars of ebony inlaid with gold, with blades of light wood inlaid with electrum. And choose for rowers the twenty fairest maidens in Pharaoh's household: twenty virgins slim and lovely, fair in their limbs, beautiful, and with flowing hair. And bring me twenty nets of golden thread, and give these nets to the fair maidens to be garments for them. And let them wear ornaments of gold and electrum and malachite.'
All was done according to the words of Zazamankh, and presently Pharaoh was seated in the Royal Boat while the maidens rowed him up and down the stream and upon the shining waters of the lake. And the heart of Snefru was glad at the sight of the beautiful rowers at their unaccustomed task, and he seemed to be on a voyage in the golden days that were to be when Osiris returns to rule the earth. But presently a mischance befell that gay and happy party upon the lake. In the raised stern of the Royal Boat two of the maidens were steering with great oars fastened to posts. Suddenly the handle of one of the oars brushed against the girl who was using it and swept the turquoise amulet she wore into the water, where it sank out of sight. With a little cry she leant over and gazed after it. And as she ceased from her song, so did all the rowers on that side who were taking their time from her.
'Why have you ceased to row?' asked Pharaoh. And they replied, 'Our little steerer has stopped, and leads us no longer.' 'And why have you ceased to steer and lead the rowers with your song?' asked Snefru.
'Forgive me, Pharaoh - life, health, strength be to you!' she sobbed. 'But the oar struck me and has brushed my beautiful amulet which your majesty gave to me, and it has fallen into the water and is lost forever.' 'Row on as before, and I will give you another,' said Snefru. But the girl continued to weep, saying, 'I want my amulet back, and no other!'
Then said Pharaoh, 'There is only one who can find the turquoise amulet that has sunk to the bottom of the lake. Bring to me Zazamankh my magician, he who thought of this voyage. Bring him here on to the Royal Boat before me.'
So Zazamankh was brought to where Snefru sat in his silken pavilion on the Royal Boat. And as he knelt, Pharaoh said to him: 'Zazamankh, my friend and brother, I have done as you advised. My royal heart is refreshed and my eyes are delighted at the sight of these lovely rowers bending to their task. As we pass up and down on the waters of the lake, and they sing to me, while on the shore I see the trees and the flowers and the birds, I seem to be sailing into the golden days either those of old when Re ruled on earth, or those to come when the good god Osiris shall return from the Duat. But now a turquoise amulet has fallen from the hair of one of these maidens fallen to the bottom of the lake. And she has ceased to sing and the rowers on her side cannot keep time with their oars. And she is not to be comforted with promises of other gifts, but weeps for her turquoise amulet. Zazamankh, I wish to give back the turquoise amulet to the little one here, and see the joy return to her eyes.'
'Pharaoh, my lord - life, health, strength be to you!' answered Zazamankh the magician, 'I will do what you ask - for to one with my knowledge it is not a great thing. Yet maybe it is an enchantment you have never seen, and it will fill you with wonder, even as I promised, and make your heart rejoice yet further in new things.'
Then Zazamankh stood at the stern of the Royal Boat and began to chant great spells and words of power. And presently he held out his wand over the water, and the lake parted as if a piece had been cut out of it with a great sword. The lake here was twenty feet deep, and the piece of water that the magician moved rose up and set itself upon the surface of the lake so that there was a cliff of water on that side forty feet high. Now the Royal Boat slid gently down into the great cleft in the lake until it rested on the bottom. On the side towards the forty foot cliff of water there was a great open space where the bottom of the lake lay uncovered, as firm and dry as the land itself. And there, just below the stern of the Royal Boat, lay the turquoise amulet. With a cry of joy the maiden who had lost it sprang over the side on to the firm ground, picked it up and placed it once more on her person. Then she climbed swiftly back into the Royal Boat and took the steering oar into her hands once more. Zazamankh slowly lowered his rod, and the Royal Boat slid up the side of the water until it was level with the surface once more. Then at another word of power, and as if drawn by the magician's rod, the great piece of water slid back into place, and the evening breeze rippled the still surface of the lake as if nothing out of the ordinary had happened.
But the heart of Pharaoh Snefru rejoiced and was filled with wonder, and he cried: 'Zazamankh, my brother, you are the greatest and wisest of magicians! You have shown me wonders and delights this day, and your reward shall be all that you desire, and a place next to my own in Egypt.' Then the Royal Boat sailed gently on over the lake in the glow of the evening, while the twenty lovely maidens in their garments of golden net, and the jeweled lotus flowers in their hair, dipped their ebony and silver oars in the shimmering waters and sang sweetly a love song of old Egypt: 'She stands upon the further side, Between us flows the Nile; And in those waters deep and wide There lurks a crocodile. 'Yet is my love so true and sweet, A word of power, a charm - The stream is land beneath my feet And bears me without harm. 'For I shall come to where she stands, No more be held apart; And I shall take my darling's hands And draw her to my heart.' (Source: The Lotus Flower (perankhgroup.com))
References:
Gardiner, AH; Peet, TE; Cerny, J - The Inscriptions of Sinai Vol 2 (1955) Retrieved: Internet Archive EXCMEM45 Identifier-ark ark:/13960/t59d3bb8q
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Petrie, W. M. Flinders (William Matthew Flinders), Sir, 1853-1942; Currelly, C. T. (Charles Trick), 1876-1957. Retrieved: Internet Archive AEW-0745 ark:/13960/t83j3hd43
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